C'liiisl  cheers  the  Prospect 


Hi  J  arms  o^'merci/  are  expanded  to  receive  th*'  comi/i^  .u>ui . 
Fear  net poer  Strmer,  Uj  upprearAHmr,  TTev/tU 
ru't. on  fzru/  iK.-omtt. ■  ast  /Jtee  oi/f . 
Pa^e  12.9. 


HELP 

TO 

ZION'S    TRAVELLERS: 

BEING    AN    ATTEMPT    TO    REMOVE 

VARIOUS     STUMBLING-BLOCKS     OUT     OF    THE     WAY 

RELATING    TO 

DOCTRINAL,  EXPERIMENTAL   AND 
PRACTICAL   RELIGION. 


BY  ROBERT  HALL, 

Late  of  Arnshy. 

ILLUSTRATED  WITH  NOTES, 

BY    REV.   JOSEPH    A.    WARNE,     OF    BROOKLINE,   MASS. 


A   Recommendatory   Preface  hy  Dr.  Ryland, 

AND    AN    INTRODUCTORY    PREFACE 
BY   THE    LATE 

ROBERT  HALL,  A.  M.  OF  BRISTOL,  ENG. 


TO    WHICH    IS    ADDED 

THE  AUTHOR'S  LIFE. 


BOSTON: 

LINCOLN,      EDMANDS     AND     CO. 

1833. 


Entered  according  to  Act  of  Congress,  in  the  year  1833, 

BY  LINCOLN,    EDMANDS  &  CO. 
in  the  Clerk's  Office  of  the  District  Court  of  Massachusetts. 


ADVERTISEMENT 

TO  THE  READER. 


The  substance  of  the  following  attempt  to  relieve  dis- 
couraged Christians,  was  delivered  in  a  sermon  at  an 
Annual  Association,  held  at  Northampton,  May  26, 1779, 
and  was  by  the  ministers  and  messengers  of  the  churches 
desired  to  be  printed.  But  most  of  the  said  ministers, 
and  many  of  my  friends,  apprehending  afterwards  that 
the  great  variety  and  vast  importance  of  the  subjects  at- 
tended to,  would  not  admit  of  their  being  properly  treated 
in  so  small  a  compass  as  that  of  a  sermon,  they  requested 
that  the  plan  might  be  enlarged,  and  the  ideas  expanded  ; 
and  advised  to  print  it  by  subscription. 

This  proposal  I  could  not  immediately  comply  with,  as 
it  materially  differed  from,  and  greatly  exceeded,  what 
was  at  first  desired ;  and  therefore  1  resolved  not  to 
publish  in  any  form,  till  the  sense  of  the  associate  brethren 
could  be  taken.  Accordingly,  at  their  next  annual  meet- 
ing, I  gave  my  reasons  why  I  had  not  complied  with 
their  request;  of  which  they  approved,  and  earnestly 
desired  the  last-mentioned  plan  might  be  adopted  and 
pursued. 

I  should  not  perhaps  have  mentioned  the  above,  only 
for  the  satisfaction  of  those  who  have  complained  of  the 
long  delay.  Being  in  a  state  of  entire  suspense  for  one 
year,  and  waiting  to  collect  the  names  of  subscribers 
afterwards,  were  the  chief,  though  not  the  only  reasons 
of  the  publication  being  postponed  ;  for  various  provi- 
dential occurrences  have  contributed  to  the  delay. 

Respecting  what  1  have  written.  1  have  only  to  say, 
the  establishment  of  truth,  the  relief  of  distressed  souls, 


iv 

the  increase  of  brotherly  love  among  the  godly  of  every 
denomination,  delight  in  the  adorable  and  boundless  per- 
fections of  the  great  Jehovah,  Father,  Son,  and  Spirit, 
and  conformity  to  his  righteous  will,  are  the  ends  1  have 
had  in  view,  and  which  I  earnestly  wish  may  be  accom- 
plished. But  whether  the  manner  of  treating  the  several 
subjects  be  calculated  to  answer  such  purposes,  1  cannot 
say.  I  am  habitually  afraid,  lest  truth  should  suffer 
through  my  weakness,  and  on  that  account  have  often 
repented  that  I  complied  with  the  request  of  my  friends^ 
However,  having  been  greatly  perplexed  with  most  of 
the  difficulties  referred  to,  I  am  not  without  hope  that 
the  communication  of  what  has  been  relieving  to  my  own 
mind,  may  be  of  use  to  others  in  similar  exercises,  through 
the  blessing  of  God,  which  it  is  earnestly  desired  may 
attend  every  reader.  And  for  which  end  may  each  one 
endeavor  to  lift  up  his  heart  unto  him  who  hath  said, 
I  The  meek  he  will  guide  in  judgment,  and  teach  his  way. 
Finally,  brethren,  pray  for  me,  that  I  may  live  under  the 
influence  of  truth,  and  in  the  prospect  of  eternal  glory  r 

ROBERT  HALL, 

Arnsby,  Leicestershire ^ 
May  21,  178L 


EDITOR'S    PREFACE. 


The  work  of  which  a  new  edition  is  now  offered  to  the 
public,  stands  in  no  need  of  a  recommendation  from  the 
pen  of  any  man  living.  It  has  been  its  own  recommen- 
dation to  the  religious  world  in  Great  Britain,  and  also 
in  America ;  and  never  did  we  meet  with  a  serious 
Christian  who  had  read  it,  who  did  not  award  to  it  the 
meed  of  his  hearty  praise.  It  has  been  long,  it  is  be- 
lieved, out  of  print  in  this  country;  and  during  the 
time  that  it  has  been  so,  a  state  of  the  religious  com- 
munity has  arisen,  which  has  rendered  such  a  Manual 
exceedingly  desirable;  and,  indeed,  the  absence  of  such 
a  one,  much  to  be  deplored. 

The  few  last  years  have  been  remarkable  for  exten- 
sive revivals  of  religion  in  almost  every  section  of  our 
country  ;  and  for  very  numerous  additions  made  to  the 
numbers  of  professing  Christians.  The  judicious  and 
observing,  however,  cannot  but  have  lamented,  that 
while  great  pains,  and  unexampled  labors  have  been 
bestowed,  by  ministers,  on  the  unconverted,  to  snatch 
them  from  the  burning,  correspondent  attention  has  not 
been  bestowed  on  the  young  convert,  to  indoctrinate 
him  in  the  truth.  This  has  been  a  necessary  conse- 
quence of  the  limitation  of  man's  physical  powers.  ^11 
the  strength  of  multitudes  of  ministers,  has  been  spent 
on  the  endeavor  to  awaken  sinners ;  andimnra4han  all, 
(jll  iniiilMiiiiniiii  f  iiriiiiiii      of  course,  the  instruction  of  the 


converted,  "  more  perfectly  in  the  way  of  God,"  has  been 
partially  overlooked.  One  object  of  the  present  volume 
is,  to  supply  this  deficiency  ;  by  enabling  the  young 
Christian,  for  himself,  to  acquire  that  acquaintance  with 
some  of  the  doctrines  of  the  religion  of  Christ,  which, 
while  they  lie  at  the  foundation  of  hnnaan  hope,  are  yet 
apt  to  present  difficulties  in  the  way  of  "  Zion's  Trav- 
ellers." 

Of  his  own  work,  the  Editor  may  be  permitted  to  say, 
that  he  has  been  careful,  in  reducing  the  treatise  to 
chapters,  &c.  not  to  destroy  the  integrity  of  Mr.  Hall's 
work ;  and  if,  in  a  very  few  instances,  he  has  made  a 
slight  alteration  in  the  collocation  of  words,  he  trusts  he 
shall  meet  with  indulgence  ;  as  it  has  been  done  only  to 
avoid  the  introduction  of  some  compound  words,  which 
the  taste  of  modern  readers  cannot  approve  ;  such  as 
''  Christ-dishonoring,"  and  one  or  two  others. 

Of  the  Notes,  he  has  only  to  say,  that  they  were  de- 
signed for  the  elucidation  of  the  text  itself,  or  of  the 
doctrine  of  the  text ;  and,  if  he  may  rely  on  the  judg- 
ment of  friends,  to  whose  examination  they  have  been 
subjected,  they  will  be  found  not  altogether  without 
utilit)^  With  these  remarks  and  explanations,  the 
work  is  committed  to  the  favor  of  the  public,  and  the 
blessing  of  God,  by  the 

EDITOR. 

Brookline,  {Mass.) 
Dec.  1833. 


Recommendatory   preface 

TO    THE 

SECOND  LONDON  EDITION. 


Twenty-eight  years  have  elapsed  since  that  Sermon 
was  delivered,  in  my  father's  pulpit,  at  Northampton, 
before  the  Baptist  Association,  which  Mr.  Hall  after- 
wards enlarged  into  the  following  Treatise.  As  I  then 
united  with  many  others  in  earnestly  soliciting  its  pub- 
lication, so  I  have  since  repeatedly  perused  it  with  much 
satisfaction.  When,  therefore,  the  Publisher  of  the 
present  Edition  applied  to  me  for  a  recommendatory 
Preface,  I  felt  no  hesitation  but  what  arose  from  the 
early  impressions  of  veneration  for  one  of  the  wisest 
and  best  of  men,  to  whom  I  was  habituated  to  look  up 
with  such  respect,  as  made  this  office  feel  to  me  assum- 
ing and  arrogant.  But  when  I  reflect  that  he  has  been 
removed  from  our  world  for  more  than  sixteen  years, 
(and  verily  I  miss  no  man  more  !)  and  consider  that, 
smce  his  decease,  many  have  joined  our  churches,  who 
never  had  opportunity  duly  to  appreciate  his  worth ;  it 
seems  not  to  be  taking  too  much  upon  me,  to  testify  in 
what  high  estimation  he  was  justly  held  by  those  who 
had  the  pleasure  of  his  acquaintance.  Strong  natural 
powers,  ardent  piety,  deep  exercises  of  mind,  a  series  of 
singular  and  sanctified  trials,  with  a  special  unction  from 
the  Holy  One,  rendered  him  a  man  of  quick  understand 
ing  in  the  fear  of  the  Lord. 


Deeply  convinced  of  human  guilt  and  depravity,  and 
very  zealous  for  the  honor  of  sovereign  grace  ;  but  no 
less  concerned  for  internal  holiness  and  practical  re- 
ligion ;  he  was  careful  to  walk  in  the  midst  of  the  paths 
of  judgment,  and  to  beware  of  turning  aside  to  the  right 
hand  or  the  left. 

Open  to  conviction,  and  willing  to  follow  the  light  of 
revelation,  let  it  lead  him  whithersoever  it  would,  he 
believed  that,  about  fourteen  years  before  his  death,  he 
had  formed  a  more  excellent  way  of  solving  some  theo- 
logical difficulties,  than  he  had  adopted  in  the  earlier 
part  of  his  ministry. 

He  called  no  man  upon  earth  master,  in  respect  of  his 
religious  sentiments,  but  he  took  a  peculiar  delight  in 
the  writings  of  President  Edwards  ;  and  two  Sermons 
by  Mr.  Smalley,  (which  I  borrowed  of  our  venerable 
friend  Mr.  JVeivton,  of  Olney,  and  after  transcribing 
them,  lent  them  to  Mr.  Hall,)  contributed  much  to 
strengthen  his  conviction,  that  the  moral  impotence  of 
sinners  is  no  more  an  excuse  for  their  slighting  the  call 
of  the  gospel,  than  it  is  for  their  violating  the  commands 
of  the  law.  As  the  greatest  disinclination  to  regard 
Divine  authority  cannot  release  a  rational  creature  from 
an  obligation  to  obey  God's  precepts ;  so  the  utter  aver- 
sion of  a  sinner  to  regard  the  kindness  of  God  our 
Saviour,  cannot  release  him  from  an  obligation  thank- 
fully to  comply  with  his  invitations. 

At  the  same  time,  Mr.  Hall  remained  as  strenuous  an 
advocate  as  ever  for  the  necessity  and  efficacy  of  divine 
influence,  to  induce  sinners  or  saints  to  comply  cordially 
with  their  indispensable  duty ;  and  he  was  the  more 
abundantly  confirmed  in  a  belief  of  the  sovereign  free- 
ness  of  grace,  by  reflecting  that  the  inexcusable  per- 


IX 

verseness  of  the  human  heart,  which  renders  the  agency 
of  the  divine  Spirit  so  necessary,  must  at  the  sEime  time 
evince  that  we  are  utterly  unworthy  of  his  gracious  in- 
terposition. The  greater  our  reluctance  is  to  come  unto 
God,  in  the  way  which  he  has  prescribed  for  our  return, 
the  more  undeserving  are  we  of  being  drawn  unto  him 
by  his  Holy  Spirit. 

But  this  excellent  man  remarked,  that  if  the  invitations 
of  the  gospel  are  not  indefinite,  or  addressed  to  sinners 
considered  simply  as  needy  and  guilty,  there  can  be  no 
foundation  for  the^ir*^  act  of  faith  ;  the  sinner  can  have 
no  warrant  for  his  application  to  Christ,  unless  he  could 
know  his  election,  or  prove  his  regeneration,  before  he 
committed  his  soul  to  him.  Hence,  as  he  once  observed 
in  a  letter  to  a  friend,  they  who  would  restrict  the  call 
of  the  gospel,  "ought  in  reason  to  point  out  how  unbe- 
lievers may  know  their  election  or  regeneration  in  order 
to  warrant  their  first  application  to  Christ ;  or  how  the 
assurance  of  personal  interest  in  Christ  may  be  obtained, 
before  persons  come  to  him.  The  first  acts  of  faith  must 
be  unwarrantable  and  presumptuous,  if  there  be  no  pre- 
vious call  or  invitation.  We  allow  a  change  of  heart 
must  precede  faith,  but  unknown  renovation  cannot  be 
the  ground  of  the  sinner's  first  encouragement  to  apply 
to  the  Saviour,  or  that  on  which  his  right  to  confide  in 
him  is  founded,  because  it  is  unknown.  And  to  suppose 
any  knowledge  of  regeneration  or  a  change  of  heart,  in 
order  to  a  reliance  on  Jesus,  is  the  same  as  supposing  an 
assurance  of  possessing  the  spirit  and  grace  of  God, 
while  an  unbeliever ;  or  that  a  man  niust  know  he  is 
really  safe,  before  he  flee  from  danger." 

This  little  volume,  however,  is  far  from  being  confined 
to  a  subject  on  which  Mr.  Hall,  in  his  latter   years. 


thought  differently  from  the  opinion  he  had  embraced  at 
his  first  setting  out  in  the  ministry.  It  contains  an  able 
vindication  of  the  genuine  doctrines  of  grace,  from  the 
objections  of  Socinians,  Sabellians,  Arminians  and  Anti- 
nomians.  At  its  first  publication,  it  was  much  approved 
by  many  pious,  judicious,  and  learned  men,  of  different 
denominations;  and  here  that  excellent  man,  who  is 
now  laboring  in  India,  with  such  indefatigable  zeal  for 
the  salvation  of  the  heathen,  first  found  his  own  system 
of  divinity.  Raised  from  the  greatest  obscurity,  Mr. 
Care])  had  but  little  access  to  books,  at  his  first  setting 
out  in  religion  ;  and  perplexed  between  the  statements 
of  the  Arminians,  and  the  crudest  representations  of 
Calvinism,  by  persons  bordering  closely  on  Antinornian- 
ism,  he  searched  the  Scriptures  attentively  for  himself, 
endeavoring  to  find  out  the  narrow  way,  between  ex- 
tremes which  seemed  irreconcilable  to  the  honor  of  the 
divine  government,  and  the  glory  of  divine  grace  :  and 
this  was  the  first  summary  of  evangelical  truth,  which 
appeared  to  him  fully  to  accord  with  the  sacred  standard. 
On  one  particular  which  many  readers  might  expect 
Mr.  Hall  to  have  noticed,  he  has  hardly  touched  viz. 
the  denial  of  the  law  of  God  as  a  rule  of  conduct  to  be- 
lievers. This  sentiment  he  ever  considered  as  so  gross  a 
piece  of  Antinomianism,  that  he  did  not  suppose  any 
man  could  embrace  it,  whose  conscience  was  not  seared 
as  with  a  hot  iron.  The  eminent  divines,  who  verged  to 
an  extreme  respecting  the  obligation  of  sinners  to  repent 
and  believe  the  gospel,  would  have  reprobated  this  doc- 
trine, as  tending  to  the  greatest  licentiousness.  Dr. 
Gill,  Mr.  Brine,  Mr.  Toplady,  &c.  utterly  condemned 
so  vile  a  sentiment.  But  within  the  last  twenty  years 
how  many  who  exclaimed   against  Mr,    Hall  and   his 


XI 

brethren,  for  embracing  new  sentiments  respecting  the 
duty  of  sinners,  have  readily  departed  from  their  former 
guides,  and  embraced  new  notions  respecting  the  duty 
of  believers .' 

To  nie  it  appears  a  most  marvellous  instance  of  the 
deceitfuiness  of  sin,  if  any  man  can  think  himself  a 
friend  to  evangelical  religion,  who  by  sinking  unbelievers 
below  all  obligation,  and  raising  believers  above  all  obli- 
gation, almost  annihilates  both  duty  and  sin,  and  so 
leaves  no  room  for  the  exercise  of  either  pardoning 
mercy  or  sanctifying  grace.  The  apostolic  axiom,"  where 
there  is  no  law  there  is  no  transgression,"  justly  leads  us 
to  conclude,  that  they  who  are  below  or  above  law  have 
no  guilt,  and  need  no  Saviour;  there  is  no  room  to  show 
the  riches  of  his  grace,  or  the  efficacy  of  his  blood,  in  the 
pardon  of  those  who  never  deserved  punishment.  If  the 
command  be  exceedingly  narrow,  our  sins  must  be  very 
few,  and  the  pardon  of  them  a  small  matter.  And  if  the 
effectual  ivfluence  of  the  Spirit  be  supposed  to  be  the 
source,  rule,  ftnd  measure  of  Obligation,  no  one  can  have 
reason  to  mourn  for  sin  :  since  he  always  does  as  much  as 
he  was  powerfully  inclined  to  do,  and  by  this  supposition 
it  was  not  his  duty  to  do  any  more.  Thus  sinless  per- 
fection is  easily  attained,  though  in  the  backward  way; 
not  by  coming  up  to  the  standard  of  rectitude,  but  by 
bringing  it  down  to  our  level.  Most  comfortable  doctrine 
to  a  carnal  heart  ! 

The  first  edition  of  this  excellent  work  was  very  in- 
correctly printed.  This  will,  I  trust,  be  found  very 
much  improved,  by  the  care  of  my  respected  brother, 
the  Editor,  who  is  endeared  to  me  by  the  friendship  of 
forty  years,  (for  it  is  very  near  so  long  since  we  were 
baptized  together  at  Northampton,)  and  by  many  cor- 


rections  made  by  the  Author  himself,  as  well  as  by  the 
addition  of  a  clear  analysis.      May  God  bless  the  re- 
printing of  it,  to  lead  many  more  fully  into  the  truth  as 
it  is  in  Christ  Jesus,  is  the  earnest  prayer  of 
The  reader's  cordial  friend, 

and  servant,  for  Christ's  sake, 

JOHN  RYLAND. 


INTRODUCTORY    PREFACE 

TO    THE    THIRD    LONDON    EDITION. 


An  aversion  to  religious  controversy  may  arise  from 
two  causes,  in  their  nature  the  most  opposite  ;  a  con- 
tempt of  religion  itself,  or  a  high  degree  of  devotional 
feeling.  They  who  consider  the  objects  of  religion  as 
visionary  and  uncertain,  or  who,  rejecting  revelation,  feel 
their  inability  to  find  a  place  where  they  may  fix  their 
footing,  will  naturally  feel  an  emotion  of  contempt  for 
theological  contests,  similar  to  that  which  we  should  ex- 
perience towards  men  who  were  fighting  for  possessions 
in  the  air. 

There  are  not  a  few  who  would  engage  with  the  ut* 
most  seriousness  and  ardor  in  a  dispute  on  the  nature 
and  effects  of  paper  currency,  who  would  be  ashamed  of 
being  suspected  of  directing  their  attention  for  a  moment 
to  the  most  weighty  questions  in  theology.  Attentive  to 
all  the  aspects  and  combinations  of  the  material  and  of 
the  political  world,  they  are  accustomed  to  regard  re- 
ligion as  a  sort  of  Utopia,  a  land  of  shadow  and  of  fiction, 
where,  wrapt  in  pleasing  vision,  Credulity  reposes  on  the 
lap  of  Imposture.  This  sort  of  persons  are  so  completely 
overcome  by  the  enchantments  of  the  present  state,  so 
entirely  devoted  to  the  wisdom  which  St.  James  denomi- 
nates earthly  and  sensual,  that  they  are  incapable  of 
being  impressed  with  a  conviction  of  the  possibility  of  a 
higher  order  of  objects,  or  a  more  elevated  and  refined 
condition  of  being,  than  that  with  which  they  are  con- 
versant; and  though  they  may  possess  a  subtle  and 
penetrating  genius,  they  are  not  less  disqualified  for  re- 


llgious  inquiries  than  an  idiot  or  an  infant.     Tliey  mind 
earthly  things. 

How  far  the  indisposition  to  religious  controversy 
which  prevails  at  pres^ant,  may  be  justly  ascribed  to  this 
Sadducean  temper,  I  shall  not  pretend  to  determine.  It 
is  certain,  however,  that,  in  some,  this  indisposition  pro- 
ceeds from  a  better  cause.  While  the  former  class  of 
persons  think  religion  not  worth  disputing  about,  there 
are  others  who  conceive  it  to  be  a  subject  too  sacred  for 
dispute.  They  wish  to  confine  it  to  silent  meditation,  to 
sweeten  solitude,  to  inspire  devotion,  to  guide  the  prac- 
tice, and  purify  the  heart,  and  never  to  appear  in  public 
but  in  the  character  of  the  authentic  interpreter  of  the 
will  of  Heaven.  They  conceive  it  degraded  whenever 
it  is  brought  forward  to  combat  on  the  arena.  We  are 
fully  convinced,  that  a  disputatious  humor  is  unfavorable 
to  piety  ;  and  that  controversies  in  religion  have  often 
been  unnecessarily  multiplied  and  extended  ;  but  how 
they  can  be  dispensed  with  altogether,  we  are  at  a  loss 
to  discover,  until  some  other  method  is  discovered  of  con- 
futing error,  than  sound  and  solid  argument.  As  we  no 
longer  live  in  times  (God  be  thanked  !)  when  coercion 
can  be  employed,  or  when  any  individual,  or  any  body 
of  men,  are  invested  with  that  authority  which  could 
silence  disputes  by  an  oracular  decision,  there  appears 
no  possibility  of  maintaining  the  interests  of  truth,  with- 
out having  recourse  to  temperate  and  candid  controversy. 
Perhaps  the  sober  use  of  this  weapon  may  not  be  with- 
out its  advantages,  even  at  the  present  season.  Prone 
as  we  are  to  extremes,  may  there  not  be  some  reason  to 
apprehend,  we  have  passed  from  that  propensity  to  mag- 
nify every  difference  subsisting  among  Christians,  to  a 
neglect  of  just  discrimination,  to  a  habit  of  contemplating 
the  Christian  system  as  one  in  which  there  is  little  or 


XV 

nothing  that  remains  to  be  explored  ?  Let  us  cultivate 
the  most  cordial  esteem  for  all  that  love  the  Lord  Jesus 
Christ  in  sincerity.  Let  us  anxiously  guard  against 
that  asperity  and  contempt  which  have  too  often  mingled 
with  theological  debates  ;  but  let  us  aim,  at  the  same 
time,  to  acquire  and  retain  the  most  accurate  conceptions 
of  religious  truth.  Every  improvement  in  the  knowl- 
edge of  Christ  and  the  mysteries  of  his  Gospel,  will 
abundantly  compensate  for  the  labor  and  attention  ne- 
cessary to  its  attainment. 

However  unhappily  controversies  have  too  often  been 
conducted,  the  assistance  they  have  afforded  in  the  dis- 
covery of  truth,  is  not  light  or  inconsiderable.  Not  to 
mention  the  Reformation,  which  was  principally  effected 
by  controversy,  how  many  truths  have,  by  this  means, 
been  set  in  a  clearer  view  ;  and,  while  the  unhappy  pas- 
sions it  has  awakened  have  subsided,  the  light  struck 
out  in  the  collision  has  been  retained  and  perpetuated. 

As  the  physical  powers  are  scarcely  ever  exerted  to 
their  utmost  extent,  but  in  the  order  of  combat,  so  intel- 
lectual acumen  has  been  displayed  to  the  most  advan- 
tage, and  to  the  most  effect,  in  the  contests  of  argument. 
The  mind  of  a  controversialist,  warmed  and  agitated,  is 
turned  to  all  quarters,  and  leaves  none  of  its  resources 
unemployed  in  the  invention  of  arguments,  tries  every 
weapon,  and  explores  the  hidden  recesses  of  a  subject 
with  an  intense  vigilance  and  an  ardor  which  it  is  next 
to  impossible,  in  a  calmer  state  of  mind,  to  command. 
Disingenuous  arts  are  often  resorted  to,  personalities  are 
mingled,  and  much  irritative  matter  is  introduced  ;  but 
it  is  the  business  of  the  attentive  observer  to  separate 
these  from  the  question  at  issue,  and  to  form  an  impar- 
tial judgment  of  the  whole.     In  a  word,  it  may  be  truly 


XVI 

affirmed,  that  the  evils  occasioned  by  controversy  are 
transient  }  the  good  it  produces  is  pern)anent. 

These  observations  I  beg  leave  to  submit  to  the 
reader,  as  an  apology  for  the  republication  of  a  Treatise 
v^hich  is  confessedly  controversial.  Coinciding  with  the 
venerable  author  in  the  general  aim  and  drift  of  the  fol- 
lowing sheets,  I  am  far  from  pledging  myself  to  the  ap- 
probation and  support  of  every  position  contained  in 
them  ;  nor  would  I  be  understood  to  attach  all  the  im- 
portance to  some  of  the  points  in  discussion,  which  they 
appear,  in  his  estimation,  to  have  possessed. 

If  there  be  any  impression  in  the  following  Treatise, 
which  implies  that  the  questions  at  issue  betwixt  the 
Calvinists  and  Arminians  are  of  the  nature  of  funda- 
mentals,  (of  which,  however,  I  am  not  aware,)  1  beg 
leave,  as  far  as  they  are  concerned,  to  express  my  ex- 
plicit dissent;  being  fully  satisfied  that  upon  either  sys- 
tem the  foundations  of  human  hope  remain  unshaken, 
and  that  there  is  nothing  in  the  contrariety  of  views  en- 
tertained on  these  subjects,  which  ought  to  obstruct  the 
most  cordial  affection  and  harmony  among  Christians. 

Having  no  pecuniary  interest  in  this  work,  I  may, 
perhaps,  be  allowed  with  the  more  freedom  to  communi- 
cate my  opinion  of  its  merit.  I  am  much  mistaken  if  the 
candid  reader  will  not  perceive  in  the  author  an  impar- 
tial love  of  truth,  together  with  a  degree  of  ingenuity 
and  acuteness  in  its  illustration  and  defence,  not  always 
to  be  met  with  in  theological  discussions. 

The  sentiments  of  my  honored  father  were  decidedly 
Calvinistic.  His  object,  however,  in  the  following 
Treatise,  was  not  so  much  to  recommend  that  system  in 
general,  as  to  disengage  it  from  certain  excrescences, 
v^rhich  he  considered  as  weakening  its  evidence  and  im- 
pairing its  beauty.      On  reviewing  his  religious  tenets 


XVll 

during  the  latter  years  of  his  life,  and  impartially  com- 
paring them  with  the  Scriptures,  he  was  led  to  discard 
some  opinions  which  he  had  formerly  embraced,  and 
which  he  afterwards  came  to  consider  as  having  a  per- 
nicious tendency. 

From  the  moral  impotence  which  the  oracles  of  truth 
ascribe  to  man  in  his  fallen  state,  a  certain  class  of  di- 
vines were  induced  to  divide  moral  and  religious  duties 
into  two  classes,  natural  and  spiritual;  comprehending 
under  the  latter,  those  which  require  spiritual  or  super- 
natural assistance  to  their  performance  ;  and  under  the 
former,  those  which  demand  no  such  assistance.  Agree- 
able to  this  distinction,  they  conceived  it  to  be  the  duty 
of  all  men  to  abstain  from  the  outward  acts  of  sin,  to 
read  the  Scriptures,  to  frequent  the  worship  of  God,  and 
to  attend  with  serious  assiduity  to  the  means  of  grace  ; 
but  they  supposed  that  repentance,  faith  in  Christ,  and 
the  exercise  of  genuine  internal  devotion,  were  obliga- 
tory only  on  the  regenerate.  Hence  their  ministry  con- 
sisted almost  entirely  of  an  exhibition  of  the  peculiar 
mysteries  of  the  gospel,  with  few  or  no  addresses  to  the 
unconverted.  They  conceived  themselves  not  war- 
ranted to  urge  them  to  repent  and  beheve  the  gospel, 
those  being  spiritual  duties,  from  whose  obligation  they 
were  released  by  the  inability  contracted  by  the  fall. 

These  conclusions  were  evidently  founded  upon  two 
assumptions  ;  first,  that  the  impotence  which  the  Scrip 
lures  ascribe  to  the  unregenerate  is  free  from  blame,  so 
as  to  excuse  them  from  all  the  duties  to  which  it  ex- 
tends. In  opposition  to  this,  the  Author  of  the  follow- 
ing Treatise  has  proved,  in  a  very  satisfactory  manner, 
that  the  inability  under  which  the  unconverted  labor  is 
altogether  of  a  moral  nature,  consisting  in  the  corrup- 
tion of  the  will,  or  an  aversion  to  things  of  a  spiritual  and 
B 


divine  nature  ;  that  it  is  in  itself  criminaJ ;  and  that,  acr 
far  from  affording  an  excuse  for  what  would  otherwise 
be  duty,  it  stamps  with  its  own  character  all  its  issues 
and  productions. 

In  considering-  the  moral  character  of  an  action,  we 
are  naturally  led  to  inquire  into  its  motive,  and  according 
as  that  is  criminal,  laudable,  or  indifferent,  to  character- 
ize the  action  whence  it  proceeds.  The  motive,  how- 
ever, appears  no  otherwise  entitled  to  commendation, 
than  as  it  indicates  the  disposition  of  the  agent ;  so  that 
in  analyzing  the  elements  of  moral  character,  we  can  as- 
cend no  liigher  than  to  the  consideration  of  the  dispo- 
sition, or  the  state  of  the  will  and  of  the  affections,  a? 
constituting  the  essence  of  that  portion  of  virtue  or  of 
vice  which  we  respectively  ascribe  to  it.  To  proceed 
farther  will  only  involve  us  in  a  circle,  since  to  what- 
ever we  might  trace  the  disposition  in  question,  should 
we  be  induced,  for  example,  to  ascribe  it  to  the  free  ex- 
ercise of  the  will,  that  exercise  would  fall  under  the 
same  predicament,  and  be  considered  either  as  virtuous 
or  vicious,  according  to  the  disposition  whence  it  pro- 
ceeds. When  the  Scriptures  have  placed  the  inability 
of  mankind  to  yield  holy  and  acceptable  obedience  in  an 
evil  disposition,  or  in  blindness  and  hardness  of  heart, 
they  have  conducted  us  to  the  ultimate  point  on  this 
subject,  and  have  established  the  doctrine  of  human 
criminality  upon  a  basis  which  cannot  be  shaken  or  dis- 
turbed, without  confounding  the  first  principles  of  moral 
discrimination.  Though  it  is  manifest  this  impotence  is 
entirely  of  a  moral  nature,  totally  distinct  from  the  want 
of  natural  faculties,  it  is  equally  evident,  that  to  what- 
ever extent  it  exists,  while  it  actually  subsists,  it  is  as 
effectual  an  impediment  to  the  performance  of  holy 
actions  as  any  physical  privation  whatever ;  and  on  that 


account,  and  that  alone,  may,  without  absurdity,  be 
styled  an  inabilitij.*  This  important  distinction  was  not 
altogether  unknown  to  our  earlier  divines,  though  they 
neglected  to  avail  themselves  of  it  as  fully  as  they  ought. 
It  is  clearly  stated  by  the  great  Mr.  Howe,  in  his  Bless- 
edness of  the  Righteous,  as  well  as  adverted  to  by  Mr. 
Baxter  in  several  of  his  practical  works.  But  the  earliest 
regular  treatise  on  this  subject  it  has  been  my  lot  to 
meet  with,  was  the  production  of  Mr.  Towman,  an  emi- 
nent non-conformist  divine.  In  his  dissertation  on  moral 
impotence,  as  he  styles  it,  he  has  anticipated  the  most 
important  arguments  of  succeeding  writers,  and  has 
evinced,  throughout,  a  most  masterly  acquaintance  with 
his  subject.  This  work  is  mentioned  in  terms  of  high 
respect  by  Nelson,  in  his  Life  of  Bishop  Bull,  whore- 
marks,  that  his  thoughts  were  original,  and  that  he  had 
hit  upon  a  method  of  defending  Calvinism  against  the 
objections  of  Bull  and  of  others,  peculiar  to  himself. 
His  claim  to  perfect  originality,  however,  was  not  so 
well  founded  as  Nelson  supposed.  Since  his  time  the 
subject  has  been  fully  discussed  by  the  celebrated  Jona- 
than Edwards,  in  his  treatise  on  the  Will,  and  the  dis- 
tinction defended  with  all  the  depth  and  precision  pe- 
culiar to  that  amazing  genius. 

Another  principle  assumed  as  a  basis  by  the  high  Cal- 
vinists,  is,  that  the  same  things  cannot  be  the  duty  ol 
man,  and  the  gift  of  God  :  or,  in  other  words,  that  what 
is  matter  of  promise,  can  on  no  occasion,  be  the  matter 


*  This  truth  is  lost  sight  of  by  these  preachers  among  us,  who  asseit 
*'  that  it  is  as  easy  to  give  up  the  affections  to  God  as  it  is  to  rise  from  our 
seat."  The  difference  in  nature  between  physical  and  moral  anability  > 
does  not  destroy  the  reality  of  either:  the  latter  is  as  reoZas  tfee  former' 
.and  may  be  as  absolute.    Ed. 


of  obligation.  The  Scriptures  frequently  affirm  faith 
and  repentance  to  be  the  gifts  of  God  ;  hence  it  is  con- 
cluded that  they  cannot  be  obligatory  on  the  unregene- 
rate  ;  a  conclusion  diametrically  opposed  to  innumera- 
ble passages  in  the  Old  and  New  Testament,  which 
insist,  in  the  most  peremptory  style,  on  true  conversion 
and  a  lively  faith,  as  the  most  essential  duties,  which 
other  passages  are  equally  express  in  exhibiting  as  mat- 
ter of  promise.  A  neio  heart  will  I  give  them,  says  the 
Lord  by  Ezekiel,  and  a  new  spirit  will  I  put  within 
them,  and  I  will  take  away  the  heart  of  stone,  and  give 
them  a  heart  of  flesh.  The  same  prophet  cries,  Make 
you  a  new  heart,  for  lohy  viiLl  ye  die,  0  house  of  Israel  ? 
in  exact  accordance  with  the  language  of  St.  James, 
Cleanse  your  hands,  ye  sinners,  ard  purify  yovr  hearts, 
ye  douhle-viinded.  The  burden  of  our  Saviour's  minis- 
try, as  well  as  that  of  his  forerunner,  was,  Repent,  for 
the  kingdom  of  God  is  at  hand  ;  while  St.  Peter,  who 
perfectly  knew  the  genius  of  Christianity,  affirms  that 
Christ  is  exalted  to  give  repentance  and  the  remission  of 
sins.  Circumcise  your  hearts,  said  Moses,  and  be  no 
longer  stiff-necked:  the  same  Moses  had  been  previously 
commissioned  to  declare,  The  Lord  thy  God  shall  cir- 
cumcise thine  heart  and  the  heart  of  thy  seed.  Now  the 
circumcision  of  the  heart  we  are  taught  by  St.  Paul  in 
his  Epistle  to  the  Romans,  to  regard  as  the  distinguish- 
ing feature  of  the  truly  regenerate — of  him  who  is  a 
Jew  inwardly,  whose  praise  is  not  of  man,  but  of  God. 
Whoever  impartially  weighs  the  import  of  these  Scrip- 
lures,  must  be  convinced  that  the  same  things  are,  in 
fact,  matter  of  command,  and  the  subject  of  promise,  and 
must,  consequently,  be  prepared  to  acquiesce  in  the  de- 
cision of  infinite  wisdom  on  this  subject,  however  much 


XXI 

he  may  be  at  a  loss  to  explain  or  account  for  it.  The 
consistency  of  the  promises  and  of  the  commands  in 
question,  arises  from  the  matter  of  each  being  of  a 
moral  nature.  If  we  will  allow  ourselves  to  reflect,  we 
shall  perceive  that  the  will,  and  the  will  only,  is  the 
proper  object  of  command,  and  that  an  agent  is  no  other- 
wise accountable,  or  susceptible  of  moral  government, 
than  as  he  is  the  subject  of  voluntary  powers  :  we  shall 
also  perceive  that  the  disordered  state  of  the  will,  or  the 
radical  indisposition  of  an  agent  to  comply  with  legiti- 
mate commands,  which  is  the  same  thing,  by  no  means 
exempts  him  from  their  obligation,  nor  tends  in  the  least 
degree  to  render  the  addressing  such  commands  to  him 
absurd  or  improper.  That  they  will  not  be  complied 
with,  while  that  disordered  state  subsists,  is  true:  but 
legitimate  commands,  enforced  by  proper  sanctions,  are 
amongst  the  strongest  motives ;  that  is,  they  tend  in 
their  own  nature  to  incline  the  will,  and  therefore  they 
cannot  be  withheld,  without  virtually  relinquishing  the 
claim  of  authority  and  dominion.  This  may  suffice  to 
evince  the  propriety  of  issuing  commands,  notwithstand- 
ing the  known  and  radical  indisposition  to  comply  ; 
or,  which  comes  to  the  same  thing,  whatever  be  the 
state  of  the  will.  With  respect  to  the  other  side  of  the 
supposed  contradiction,  what  can  be  plainer  than  that 
the  will,  as  well  as  every  other  faculty  of  the  mind,  is 
under  divine  control,  and  that  God  can  with  infinite 
ease,  in  what  instances,  and  in  what  manner  he  please, 
so  change  and  modify  it,  as  to  induce  a  prompt  and 
cheerful  compliance  with  his  requisition  .''  What  should 
prevent  him,  at  whose  disposal  are  the  hearts  of  the 
mightiest  of  men,  to  make  his  people  zoilling  in  the  daij 
of  his  power  ? 


It  is  instructive,  as  well  as  amusing,  to  trace  the 
coincidence  which  is  often  found  betwixt  systems 
which  appear  at  first  view  at  the  utmost  variance  from 
each  other.  The  grosser  Arminians  and  Pelagians  con- 
tend, that  it  is  the  duty  of  all  men  to  repent  and  believe, 
because  all  possess  an  inherent  power  of  so  doing,  with- 
out special  or  supernatural  assistance.  The  high  Cal- 
vinists,  on  the  contrary,  deny  that  any  man  in  a  state  of 
unregeneracy  is  under  an  obligation  to  perform  those 
duties,  because  they  are  not  possessed  of  the  requisite 
ability.  Thus  both  concur  in  making  moral  ability  the 
measure  of  obligation ;  a  position  which,  when  the 
terms  are  accurately  defined  and  cleared  of  their  am- 
biguity, conducts  us  to  this  very  extraordinary  conclu- 
sion, that  men  are  obliged  to  just  as  much  of  duly  as 
they  are  inclined  to.  On  these,  and  other  points  con- 
nected with  them,  the  reader,  if  we  are  not  mistaken, 
will  find  much  solid  instruction  in  the  following  Treatise, 
accompanied  with  such  a  constant  attention  to  the  great 
end  of  theological  discussion,  the  promotion  of  practical 
piety,  as  can  scarcely  fail  of  affording  high  satisfaction 
to  serious  minds.  To  this  Treatise,  and  to  another  on  a 
similar  subject,  by  my  excellent  and  judicious  friend, 
Mr.  Fuller,  the  Dissenters  in  general,  and  the  Baptists 
in  particular,  are  under  great  obligations,  for  emancipa- 
ting them  from  the  fetters  of  prejudice,  and  giving  free 
scope  to  the  publication  of  the  gospel.  By  these  means 
a  considerable  revolution  has  been  effected  in  the  senti- 
ments of  the  denomination  to  which  I  have  the  honor  to 
belong:  the  excrescences  of  Calvinism  have  been  cut 
off;  the  points  of  defence  have  been  diminished  in  num- 
ber, and  better  fortified;  truth  has  shone  forth  with 
brighter  lustre,  and  the  ministry  of  the  go-pel  been  ren- 
dered more  simple,  more  practical,  and  more  efficacious. 


XXIIl 

In  reply  to  such  as  may  object  to  the  metaphysica! 
subtlety  which  pervades  some  parts  of  the  following 
Treatise,  I  would  avail  myself  of  the  distinction  adaiira-* 
bly  illustrated  by  tlie  author  of  the  Light  of  Nature 
pursued.*  He  observes,  that  although  metaphysical 
reasoning  rarely,  if  ever,  conduces  to  the  discovery  of 
truth,  it  is  of  great  advantage  in  the  detection  of  sophis- 
try ;  and  that  the  mist  and  confusion  in  which  moral 
subjects  have  been  involved,  by  crude  and  undigested 
metaphysics,  can  only  be  exploded  by  the  temperate  use 
of  that  which  is  true  and  genuine  ;  so  that  the  chief 
praise  of  metaphysics  is  the  cure  of  its  own  ills,  the 
repair  of  the  mischief  which  itself  has  wrought.  The 
reader  will  observe,  that  the  author  employs  metaphysics, 
not  to  rear  the  fabric  of  truth,  which  can  only  be  effected 
by  a  profound  deference  to  inspiration,  but  to  demolish 
a  rotten  superstition  which  conceals  its  beauty.  For  the 
want  of  elegance  or  polish,  discernible  in  the  following 
sheets,  it  will  be  sufficient  apology  to  inform  the  reader, 
that  the  author,  destitute  of  the  advantages  of  early 
education,  had  no  other  resources  to  depend  upon,  in 
his  religious  inquiries,  than  what  were  derived  from  the 
vigor  of  his  understanding,  and  his  unbiassed  integrity 
of  heart.  Had  he  enjoyed  the  benefit  of  literary  cul- 
ture, he  would  have  undoubtedly  written  in  a  style  and 
manner  more  adapted  to  gain  the  attention  of  tha  supe- 
rior classes :  whether  his  reasoning  would  have  been 
more  cogent,  or  his  method  of  handling  his  subject  better 
fitted  for  the  instruction  of  plain  serious  Christians,  for 
whose  benefit  he  principally  laboured,  i,s  more  question- 
able. 

*  Abrsham  Tucker. 


Gratitude  and  veneration  compel  me  to  add,  that 
with  all  the  imperfections  of  the  work,  and  the  disadvan- 
tages under  which  the  author  of  it  labored,  I  shall  ever 
esteem  it  one  of  the  greatest  favors  an  indulgent  Provi- 
dence has  conferred  upon  me,  to  have  possessed  such  a 
father,  whom  in  all  the  essential  features  of  character  it 
will  be  ray  humble  ambition  to  imitate,  though  con- 
scious it  must  ever  be 

I'aud  passibus  aeqtiis. 

R.  H. 
Sept.  1824. 


HELP 

TO 

ZION'S  TRAVELLERS,  &c. 


[SAiAH,  Ivii.  14. 


Cast  ye  up,  cast  ye  up,  prepare  the  ivay,  take  up  the 
stumbling-hlock  out  of  the  way  of  my  people. 

These  words  seem  to  have  been  the  language 
of  those  who  in  a  time  of  general  declension 
adhered  to  God  and  religion,  and  in  every  difficul- 
ty and  danger  trusted  in  the  Lord,  being  encour- 
aged by  his  precious  promises,  as  mentioned  in  the 
preceding  verse.  Knowing,  by  mournful  experi- 
ence, the  various  obstacles  and  intricacies  which 
annoy  and  perplex  the  heavenly  traveller  in  times 
of  distress  and  obscurity,  they  are  represented  as 
saying,  on  behalf  of  the  discouraged  and  entanglet^ 
to  those  who  were  employed  in  the  ways  of  Zion,  i 
Cast  ye  up,  cast  ye  up,  prepare  the  way,  &c.  I 

Whether  the  text  be  considered  as  historical,  or  ' 
prophetical,  as  a  relation  of  what  was  the  request 
of  the  godly  in  the  days  of  the  prophet,  or  a  pre- 
C 


26  HELP    TO    ZIOn's    TRAVELLERS. 

diction  of  what  would  be  solicited  in  some  future 
period,  it  is  evident  from  the  words  that  the  people 
of  God  are  represented  as  on  a  journey,  seeking  a 
better  country,  which  is  an  heavenly  ;  therefore  are 
frequently  called  strangers,  and  pilgrims  on  the 
earth  ;  that  the  way  in  which  they  are  to  walk  is 
not  at  all  times  easy  to  be  discovered  ;  and  when 
obscurity  attends  the  path,  hesitation  prevents  a 
progress.  Hence  the  servants  of  the  Lord  are  call- 
ed upon  to  cast  up  and  prepare  the  way,  to  render 
it  more  visible  and  obvious  to  every  spiritual  pas- 
senger, to  see  that  it  be  raised  or  elevated,  and 
thereby  rendered  safe,  even  when  floods  of  perse- 
cution and  temptation  abound,  and  made  as  plain 
as  possible,  by  the  removal  of  everything  tending 
to  injure  the  weak  or  benighted  traveller:  there- 
lore  it  is  added.  Take  up  the  stumbling-block  out 
of  the  way  of  my  people.  This  desire,  this  request 
seems  to  be  represented  as  the  personal  and  united 
wish  of  every  good  man,  whether  in  the  days  of 
the  prophet,  or  in  future  periods  of  time.  For  thus 
saith  the  Lord,  "He  that  putteth  his  trust  in  me 
— shall  say.  Cast  ye  up,  cast  ye  up,  prepare  the 
way,  take  up  the  stumbling-block  out  of  the  way 
of  my  people." 

Though  stumbling-block  is  mentioned  only  in 
the  singular,  as  if  pointing  to  some  one  danger  or 
difficulty  to  be  removed,  yet  it  is  evident  from 
Scripture,  that  various  things  are  so  denominated; 
but  the  singular  number  only  being  used  in  the 
words,  may  denote  the  dreadful  nature  and  dan- 


HELP    TO    ZIOn's    TRAVELLERS.  27 

gerous  tendency  of  the  doctrine  and  practice  of 
idolatry,  which  was  the  stumbling-block  Balaam 
taught  Balak  to  east  before  the  children  of  Israel, 
and  against  which  the  prophet  in  this  chapter  had 
been  bearing  his  testimony.  The  doctrine  of  idol- 
atry in  its  different  forms  has  been,  and  continues 
to  be,  a  fatal  stumbling-block  to  many :  hence  the 
church  of  Pergamos  was  censured  for  keeping  in 
her  community  them  that  held  the  doctrine  of 
Balaam.  Rev.  ii.  J4.  Again,  if  the  text  be  consid- 
ered as  the  language  of  every  believer,  it  may  re- 
fer to,  or  include,  whatever  was  or  may  be  found 
of  a  stumbling  nature  to  each  of  them.  The  ex- 
periences of  Christians  are  very  different  respect- 
ing what  is,  or  has  been,  to  them  of  a  trying,  per- 
plexing nature  ;  and  as  each  Christian  is  ready  to 
fear  what  has  been  the  principal  stumbling-block 
to  him  may  be  the  same  to  others,  it  is  natural  to 
suppose,  that  as  every  heart  knows  its  own  bitter- 
ness, each  tried  believer  would  thus  express  him- 
self, and  in  reference  to  his  own  experience,  say, 
"Take  the  stumbling-block  out  of  the  way  of  my 
people." 

Besides,  as  there  is  often  a  prevalence  of  various 
errors  in  different  periods,  and  distinct  places;  so, 
what  is  injurious  to  the  people  of  God,  as  a  pre- 
vailing stumbling-block  in  their  way,  is  variable, 
according  to  the  methods  taken  to  obscure,  mis- 
represent, or  oppose  the  solemn  and  sacred  truths, 
which  God  has  graciously  revealed  in  his  word  ; 


28  HELP    TO    ZIOn's    TRAVELLERS. 

or  lessen  their  genuine  influence  and  native  ten- 
dency, as  recorded  in  the  holy  Scriptures. 

From  these  considerations  we  may  infer,  that 
though  the  text  speaks  in  the  singular  number, 
yet  the  servants  of  the  Lord  must  expect  to  have 
various  things  of  a  stumbling  nature  to  remove, 
according  to  the  different  exercises  of  the  saints, 
or  the  injury  done  to  truth  at  different  times,  and 
by  different  persons. 

The  ministers  of  Christ  are  set  for  the  defence 
of  the  gospel,  and  are  appointed  to  help  the  faith 
and  joy  of  those  who  have  believed  through 
grace.  And  as  this  is  a  day  in  which  errors  of 
various  kinds  abound,  a  day  of  gloominess  and 
perplexity  to  many  sincere  Christians  who  desire 
to  know  the  truth  as  it  is  in  Jesus,  to  be  devoted 
to  him  through  life,  as  well  as  found  in  him  at 
death  ;  for  the  sake  of  such  I  would  endeavor,  as 
the  Lord  shall  help,  to  remove  some  of  those 
stumbling-blocks,  which  lie  in  their  v/ay,  relating 

to  DOCTRINAL,  EXPERIMENTAL  and  PRACTICAL 
RELIGION. 


DEITY    OF    CHRIST.  29 

PART  I. 

DOCTRINAL    DIFFICULTIES. 

CHAPTER     I. — THE     DEITY     OF     CHRIST. 

Respecting  doctrinal  difficulties,  we  may  ob- 
serve the  most  common  and  artful  methods  taken 
by  many  to  overturn  the  soul-supporting  truth  of 
Christ's  divinity.  It  is  only  from  the  sacred  Scrip- 
tures we  can  have  information  respecting  the  per- 
son and  work  of  our  precious  Redeemer:  to  these 
he  appealed  in  the  days  of  his  flesh,  saying,  Search 
the  Scriptures,  for  they  testify  of  me:  but  with 
what  deceitfulness  is  the  word  of  God  handled  by 
many,  when  the  person  of  Christ  is  the  suhject  of 
inquiry!  [Instances  might  easily  be  multiplied; 
but  I  shall  mention  only  the  following.] 

1.  Some,  in  order  to  overthrow  his  claim  to 
divinity,  and  the  supreme  love  of  his  people,  have 
collected  a  number  of  passages  of  Scripture, 
which  plainly  declare  his  inferiority  to  God :  from 
which  they  infer,  with  an  appearance  of  gravity 
and  good  will  to  truth,  that  as  Scripture  is  evi- 
dently consistent  with  itself,  he  therefore  who  is 
therein  declared  to  be  inferior  to  deity,  cannot 
possibly  be  divine.  But  a  little  attention  is  suffi- 
cient to  discover  that  art  is  substituted  in  the 
room  of  argument,   and  sophistry  occupies  the 


30  DOCTRINAL    DIFFICULTIES. 

place  of  sense.  Every  good  man  will  rejoice  in 
the  harmony  and  consistency  of  divine  revelation, 
and  readily  allow  that  inferiority  and  equality  are 
opposites,  and  that  in  the  sense  in  which  Christ  is 
spoken  of  as  inferior,  he  is  not,  cannot  be  equal 
with  God. 

But  as  in  the  person  of  Christ  two  distinct  na- 
tures are  united,  in  consequence  of  which  he  is 
Immanuel,  God  with  us;  therefore  it  does  not  fol- 
low, because  he  has  a  nature  inferior  to  God,  yea, 
even  to  angels,  that  his  superior  nature  is  not 
properly  divine.  Ten  thousand  testimonies  in 
proof  of  his  humanity  do  not  in  the  least  degree 
enervate  his  claim  to  deity:  a  very  small  attention 
to  the  subject  under  consideration,  is  suffieient  to 
discover  the  fallaciousness  of  such  reasoning  as 
the  above.  For  those  who  maintain  the  divinity 
of  the  blessed  Saviour,  as  firmly  believe  him  to  be 
properly  man,*  as  they  do  who  deny  him  to  be 
God  over  all. 

It  is  our  unspeakable  felicity,  that  the  Son  of 
God  was  sent  into  the  world  as  a  Mediator,  to 

*  The  doctrine  of  Sabellianism,  viz  :  That  Christ's  body 
was  truly  human ;  but  was  animated  by  the  inhabitation 
of  Deity,  as  the  bodies  of  men  are  by  that  of  their  souls, 
is  often  adopted  by  worthy  Christians  through  mere 
want  of  reflection.  It  may  be  accounted  for,  from  the 
fact,  that  the  full  humanity  of  the  Redeemer  is,  per- 
haps, less  frequently  insisted  on  from  the  pulpits  of 
Trinitarians,  than  its  importance,  and  its  obviousness  ia 
the  sacred  writings,  would  seem  to  require.     Ed. 


DEITY    OF     CHRIST.  31 

make  peace  between  Jehovah  in  his  public  char- 
acter as  a  governor,  and  rebelHous  men,  that  the 
Lord  God  might  dwell  among  them,  and  they 
with  him.  In  order  to  accomplish  which,  it  was 
necessary  he  should  assume  human  nature,  and 
dwell  among  us.  To  reconcile  God  and  man,  it 
was  needful  he  should  be  a  middle  person,  possess- 
ing the  nature  of  hath,  and  as  equally  interested  in 
favor  of  each  party,  be  able  to  establish  Heaven's 
righteous  claim,  and  raise  self-ruined  man  to  a 
state  of  safety,  dignity,  and  delight. 

Considered  as  a  complex  person,  he  kindly 
condescended  to  act  on  our  behalf  in  office  ca- 
pacity, as  if  inferior  to  Deity.  For  as  Mediator  he 
acted  as  under  the  direction  and  commission  of 
his  Father ;  and  as  such,  was  God's  servant,  though 
his  Son  ;  therefore  said,  of  himself  he  could  do 
nothing:  not  through  the  want  of  ability,  but 
being  under  official  obligations  to  adhere  to  his 
Father's  directions.  Though  an  ambassador  can 
do  nothing  of  himself,  but  is  bound  in  duty  to  act 
in  all  things  in  conformity  to  his  instructions,  yet 
it  is  not  from  thence  inferable  that  his  nature, 
ability,  or  mental  powers,  are  inferior  to  those  of 
his  sovereign  ;  for  the  restriction  or  limitation  is 
not  the  effect  of  personal  debility,  but  of  office 
capacity.  The  blessed  Jesus  is  therefore  not  only 
inferior  to  G&d  as  man,  but  as  Mediator ;  never- 
theless, inferiority  in  office  does  not  prove,  nor 
imply,  an  inferiority  of  nature.  Nay,  on  the  con- 
trary, the  errand  on  which  he  came,  and  the  work 


32  DOCTRINAL    DIFFICULTIES. 

assigned  him  to  perform,  were  so  infinitely  im- 
portant, awful,  and  arduous,  that  he  could  not 
have  discharged  his  trust  without  the  power  and 
penetration  of  Deity.  Hence  he  appealed  to  his 
works  in  proof  of  his  divine  mission,  likewise  as 
evidences  of  his  filial  relation  to  God,  in  such  a 
sense  as  exposed  him  to  the  charge  of  hlasphemy, 
had  he  not  been  properly  divine:  John  x.  24 — 38. 
His  true  dignity  as  a  divine  person  being  infer- 
able from  what  he  did,  his  enemies  were  on  that 
account  inexcusable,  because  his  works  sufficiently 
demonstrated  to  every  honest  inquiring  mind, 
who  he  was,  as  well  as  from  whence  he  came ; 
though  it  was  inconsistent  with  his  then  state  of 
humiliation  and  debasement,  to  allow  the  glories 
of  divinity  to  shine  forth  in  their  native  lustre  and 
infinite  splendour  :  hence  he  repeatedly  charged 
his  friends  not  to  publish  to  the  world  who  he  was, 
till  after  his  resurrection  from  the  dead.  That  he 
was  a  man,  his  enemies  knew  as  well  as  his  dis- 
ciples; yea,  some  of  them  thought  him  to  be  the 
promised  Messiah,  and  said  one  to  another.  This 
is  the  heir,  let  us  kill  him  :  but  as  a  divine  person 
they  knew  him  not ;  for,  had  they  known  him, 
they  would  not  have  crucified  the  Lord  of  Glory. 
For  the  principal  charge  brought  against  him,  and 
for  which  he  was  condemned,  was,  that,  being  a 
man,  he  made  himself  equal  with  God  ;  John  v.  18. 
Chap.  xix.  7. 

If  Christ  exposed  himself  to  death  through  am- 
biguity, how  did  he  witness  a  good  confession  at 


DEITY    OF    CHRIST.  33 

Pilate's  bar?  Ifhe  did  not  mean  an  equality  with 
God,  which  the  Jews  thought  he  did,  strange  that 
his  regard  to  truth  did  not  lead  to  an  explanation 
of  what  he  intended. 

It  is  no  wonder  that  priests  and  others  in  that  day 
of  prevalent  ignorance  and  perverseness,  should 
have  a  secret  conviction  ofhis  office  capacity  as  Mes- 
siah, without  an  idea  of  his  divinity,  seeing,  some 
under  the  profession  of  gospel  ministers,  acknowl- 
edge and  plead  for  his  divine  mission,  and  yet  op- 
pose and  reject  with  contempt  the  idea  of  his 
being  a  divine  person. 

How  kind  and  wonderful  the  condescension  of 
the  blessed  Jesus,  that  he  should  stoop  to  take 
upon  him  human  nature  (not  as  when  in  its  orig- 
inal dignity,  but  in  its  debased  state)  in  order  to 
suffer,  and  serve,  in  favour  of  those  who  would,  he 
knew,  on  that  very  account,  rob  him  ofhis  repu- 
tation, as  a  divine  person  I  It  is  mournful  to  think 
he  should  be  despised  on  earth  for  that,  on  the  ac- 
count of  which  he  is  admired  in  heaven. 

Consider  the  complex  capacity  of  the  adorable 
Jesus  as  God,  and  as  man,  with  his  acting  as  Me- 
diator, in  consequence  of  such  an  union  of  dis- 
tinct natures,  and  then  the  Scripture  account  of 
his  inferiority  and  subjection  to  the  divine  Father 
will  appear  quite  consonant  with  the  doctrine  of 
his  true  and  proper  divinity  ;  and  the  stumbling- 
block  aforesaid  be  totally  removed.  But  when  the 
aforesaid  [difficulty]  is  removed,  behold  another  is 


34  DOCTRINAL    DIFFICULTIES. 

with  equal  art  thrown  in  the  way  of  the  ignorant 
and  unwary,  which  is 

2.  A  perversion  of  the  terms  used  in  treating 
of  this  important  subject.  In  consequence  of  such 
unwarrantable,  not  to  say  unmanly  craft,  the  unity 
of  the  divine  e55ence  is  represented  to  be  so  evi- 
dently inconsistent  with  a  plurality  of  divine  per- 
sons, as  if  it  was  universally  agreed  lo  consider 
them  as  absolute  contradictions,  and  to  convey  ir- 
reconcileable  ideas;  whereas  it  is  very  well  known 
that  those  who  believe  the  divinity  of  the  blessed 
Jesus  (and  the  Holy  Ghost)  as  firmly  maintain  the 
unity  of  the  divine  essence,  or  that  there  is  only  one 
God,  as  they  do  who  oppose  a  plurality  of  divine 
persons.  Yet  things  are  so  represented  as  if  they 
and  the  Trinitarians  agreed  in  that  about  which 
they  differ,  and  again  as  if  they  differed  about  that 
in  which  they  are  agreed ;  for  the  consistency  be- 
tween a  plurality  of  persons  in  the  one  divine 
essence,  is  the  very  thing  for  which  those  contend 
who  believe  the  divinity  of  Christ.  And  that 
there  is  but  one  living  and  true  God,  both  parties 
unite  and  agree  in  acknowledging.  The  doctrines 
of  unity  in  the  divine  essence,  and  a  plurality  of 
persons,  are  in  their  very  nature  distinct,  and 
ought  never  to  be  confounded.  But  that  they  are 
opposites  and  inconsistent  in  reference  to  God, 
has  not  yet  been  proved,  and  I  believe  never  will. 
But  though  the  adversaries  of  Christ's  divinity 
oppose  the  one  to  the  other,  as  if  they  were  allowed 
contrarieties  ;  yet,  by  and  by,  they  will  treat  those 


DEITY   OF    CHRIST.  35 

very  terms  by  which  the  doctrines  are  distin- 
guished, as  if  they  were  intended  to  express  the 
same  thing,  or  convey  similar  ideas.  Hence,  if  the 
essence  of  God  be  the  subject  treated  of,  the  term 
person  is  immediately  substituted,  as  if  synony- 
mous with  that  o^ essence,  and  then  with  an  air  of 
triumph  it  is  inferred,  that.  If  God  he  one,  he  is  not 
two  or  three.  Again,  if  the  doctrine  of  divine  per- 
sonality  be  the  matter  of  immediate  consideration, 
and  scriptural  j^roofs  be  adduced  in  support  of  a 
plurality  of  persons  truly  rfii?i;ie,  behold  the  idea  of 
essence  is  by  them  substituted  in  the  room  of  per- 
son, and  unity  instead  of  plurality,  and  by  the  help 
of  such  a  substitutioji  and  perversion  of  terms,  and 
shuffle  of  ideas,  they  very  gravely  exclaim  against 
Tritheism,  i.  e.  the  doctrine  of  three  Gods.  As  the 
friends  of  Christ's  divinity  never  assert  God  to  be 
three  in  the  sense  in  which  he  is  one,  nor  one  in  the 
same  sense  in  which  he  is  three,  but  perpetually  dis- 
tinguish between  a  plurality  of  persons  and  the 
unity  of  God,  the  methods  taken  as  aforesaid  are 
disingenuous,  contemptible,  mean,  and  even  be- 
neath notice,  were  it  not  that  thereby  inattentive 
minds  are  imposed  upon,  the  opposition  to  the 
Redeemer's  dignity  is  supported,  and  weak  Chris- 
tians are  stumbled. 

It  is  evident,  however,  beyond  contradiction, 
that  according  to  the  Scriptures  there  was  a  plu- 
rality of  persons  antecedent  to  creation  ;  for  in  the 
beginning  was  the  Word,  and  the  Word  was  with 
God,  and  the  Word  was  God,  the  same  was  in  the 


86  DOCTRINAL    DIFFICULTIES. 

beginning  with  God:  all  things  were  made  by 
him,  and  without  him,  was  not  any  thing  made 
that  was  made  ;  John  i.  1,2,  3:  that  glorious  per- 
son who  was  with  God  was  therefore  distinct  from 
him  with  whom  he  was,  and  yet  of  the  same 
nature,  being  one  in  essence  with  the  Father. 
For  the  word  was  God,  and  that  Jesus  Christ  is 
intended  by  the  Word  who  was  in  the  beginning 
with  God,  and  the  author  of  creation,  is  plain  from 
verse  10.  He  was  in  the  world,  and  the  world 
was  made  by  him.  Again,  verse  14,  The  Word 
was  made  flesh  and  dwelt  among  us,  and  we  be- 
held his  glory,  the  glory  as  of  the  only  begotten  of 
the  Father,  full  of  grace  and  truth.  As  he  was 
before  all  things,  so  by  him  all  things  consist; 
Col.  i.  17.  He  was  with  the  Father  from  everlast- 
ing, and  all  that  is  done  in  time  is  according  to 
the  eternal  purpose  which  the  Father  purposed 
in  him.  Hence  God  chose  his  people  in  him, 
committed  them  to  his  care  in  the  everlasting 
covenant,  and  promised  eternal  life  in  him  before 
the  world  began.  Many  instances  might  be  given 
of  Christ's  existence  before  his  incarnation,  as  he 
said,  Before  Abraham  was,  I  am  ;  John  viii.  58. 
The  plural  pronouns  used  in  Scripture  by  the 
great  Eternal  when  speaking  of  acts,  authority, 
and  properties  peculiar  to  Deity,  are  striking 
proofs  of  a  plurality  of  persons  in  one  essence. 
God  said,  Let  us  make  man  in  our  image,  after 
our  likeness  ;  Gen.  i.  26.  Behold  the  man  is  be- 
come like  one  of  us ;  chap.  iii.  22.    Let  us  go 


DEITY    OP    CHRIST.  37 

down  and  confound  their  language  :  chap.  xi.  7. 
Whom  shall  I  send,  who  will  go  for  us  ?  Isaiah, 
vi.  8.  And  respecting  all  other  objects  of  worship, 
Jehovah's  language  is,  Produce  your  cause,  saith 
the  Lord,  bring  forth  your  strong  reasons,  saith 
the  King  of  Jacob  ;  let  them  show  the  former 
things  what  they  be,  that  we  may  consider  them. 
Or  declare  us  things  to  come,  that  we  may  know 
that  ye  are  gods;  yea,  do  good  or  do  evil,  that  we 
may  be  dismayed,  and  behold  it  together.  Isaiah 
xli.  21,  22,  23.  Again,  to  stain  the  pride  of  man 
and  curb  human  arrogance,  he  asserts  his  divine 
prerogative  in  the  following  solemn  and  instruc- 
tive interrogations.  Who  hath  declared  from  the 
beginning  that  we  may  know  ?  And  before  time, 
that  we  may  say  be  is  righteous  ?  I  beheld,  and 
there  was  no  man,  no  counsellor,  that  when  I 
asked  them  could  answer  a  word  ;  Isaiah,  xli. 
26,  28.  From  these  and  many  more  instances 
which  might  be  produced,  it  is  evident,  that  there 
is  a  plurality  of  persons  in  the  one  eternal  God, 
even  the  Father,  the  Word,  and  the  Holy  Ghost, 
and  that  these  three  are  one.  In  the  name  of 
which  sacred  three  the  holy  ordinance  of  baptism 
was  ordered  to  be  administered. 

The  adversaries  of  Christ's  divinity  being  con- 
scious, that  the  Scriptures  treat  of  a  plurality  of 
persons  employed  in  creation,  &c.  and  lest  the 
artful  manner  of  treating  the  argument  respect- 
ing person  and  essence  as  aforesaid  should  not 
block  up  the  way  leading  to  the  divine  glories  of 


38  DOCTRINAL    DIFFICULTIES. 

Jesus,  have  invented  another  stunnbling-block  to 
render  the  path  of  faith  in  Christ's  divinity  quite 
impassable,  which  is  [to  advocate] 

3.  The  pre-existence  of  Christ's  soul.  It  is 
acknowledged  some  have  maintained  this  senti- 
ment without  any  designed  injury  to  the  doctrine 
of  the  Trinity.  But  it  is  equally  evident  that 
some  of  the  most  virulent  enemies  of  Christ's  di- 
vine personality,  find  it  impossible  to  give  their 
scheme  of  opposition  even  the  appearance  of  con- 
sistency, but  as  aided  by  the  aforesaid  hypothesis; 
therefore  great  pains  have  been  taken  to  render  it 
plausible,  in  consequence  of  which  it  has  proved 
a  stumbling-block  to  some. 

But  that  it  was  not  a  human  soul  which  existed 
with  the  Father  before  time,  and  which  made  the 
world,  and  to  which  God  spake,  saying.  Let  us 
make  man,  Slc.  &c.  but  his  own  infinitely  glo- 
rious Son,  will  appear,  if  the  following  things  be 
duly  considered.  He  who  was  with  the  Father, 
was  with  him  from  everlasting,  rejoicing  always 
before  him,  and  whose  goings  forth  have  been 
from  of  old,  from  everlasting  ;  Mic.  v.  2,  and  who 
should  be  called,  though  clothed  with  humanity, 
the  everlasting  Father,  the  mighty  God  ;  Isaiah 
ix.  6.  But  it  is  absurd  to  suppose  a  creature  to 
have  existed  before  time  began.  Every  creature 
once  was  not ;  to  suppose  a  creature  always  to 
have  been,  is  to  form  an  idea  of  a  creature  which 
was  never  created ;  all  things  were  made  by  Je- 
sus Christ,  without  him  nothing  was  made  that 


DEITY    OF    CHRIST.  39 

was  made  ;  but  according:  to  the  aforesaid  opin- 
ion, there  was  a  creature  made  which  Jesus 
Christ  was  no  way  concerned  in  the  formation 
of;  for  a  creature  cannot  be  thought  to  have 
created  itself,  without  absurdly  supposing  it  to 
have  been  before  it  was,  to  exist  prior  to  its  ex- 
istence, or  to  act  whilst  it  was  nothing,  in  order  to 
be  something — the  above  absurdities  are  unavoid- 
able:  if  the  Scripture  account  of  the  creation  (as 
the  production  of  a  plurality  of  persons)  be  credit- 
ed, and  the  divinity  of  Christ  be  denied. 

As  a  soul  could  not  create  itself,  so  neither 
could  it  be  the  author  of  the  other  ])arts  of  the 
creation,  which  Jesus  Christ  is  positively  declared 
to  be-  For  by  him  were  all  things  created  that 
are  in  heaven,  and  that  are  in  earth,  visible  and 
invisible,  whether  they  be  thrones,  or  dominions, 
principalities,  or  powers  :  all  things  were  created 
by  him  and  for  him;  Col.  i.  16.  If  a  human  soul 
be  the  author  of  creation,  various  creatures  would 
be  above  their  Creator.  Angels,  for  instance, 
would  be  superior  to  their  Maker,  and  excel  him 
in  strength;  for  man  (which  Christ  is  asserted 
only  to  be)  is  naturally  inferior  to  those  celestial 
spirits.  Thou  madest  him  a  little  lower  than  the 
angels;  which  supposes  the  angels  were,  when 
his  humanity  was  made  ;  Heb.  ii.  7.  The  ac- 
knowledgment of  Christ  as  Creator,  renders  the 
denial  of  Viis  proper  divinity  inexcusable,  and  saps 
the  foundation  of  not  only  revealed,  but  natural  re- 
ligion :    for,  if  Jesus  be  the  former  of  all  things, 


40  DOCTRINAL    DIFFICULTIES. 

the  invisible  things  of  him  from  the  creation  of 
the  world  are  clearly  seen,  being  understood  by 
the  things  that  are  made,  even  his  eternal  })ower 
and  Godhead,  so  that  they  are  without  excuse 
who  glorify  him  not  as  God.  Rom.  i.  20,  21. 
Some  assert  that  Christ  was  only  an  instrument 
in  creation  ;  but  the  work  of  creation  was  of  such 
a  nature  as  to  exclude  the  idea  of  an  instrumental 
creator.  An  instrument,  if  concerned  at  all,  must 
have  been  employed  either  before  or  after  the  pro- 
duction  of  being,  for  there  was  no  medium.  Not 
before,  because  prior  to  creation  there  was  not  any 
thing  existing  for  an  instrument  to  act  upon,  or  to 
be  employed  about.  Not  afte7\  because  when  a 
creature  does  exist,  it  is  too  late  for  an  instrument 
to  be  employed  in  producing  it.  Nothing  short  of 
infinite  agency  could  possibly  be  concerned  in 
creation  ;  the  persons  so  engaged  were  properly 
divine,  and  essentially  one.  However,  that  there 
was  no  instrument  concerned  is  beyond  all  dis- 
pute, if  what  Jehovah  says  be  duly  regarded  ;  for 
he  declares  there  was  none  such  with  him.  Prov. 
viii. ;  Mic.  v.  2.  Thus  saith  the  Lord  thy  Re- 
deemer, and  be  that  formed  thee  from  the  womb  ; 
I  am  the  Lord  that  niaketh  all  things,  that  stretch- 
ed out  the  heavens  alone,  that  spreadeth  abroad 
the  earth  by  myself.  Isaiah  xliv.  24.  Which 
ALONE  spreadeth  out  the  heavens.  Job  ix.  8. 
Hence  it  appears,  that  though  there  were  distinct 
persons  employed  in  creation,  yet  they  were  so 


DEITY    OF    CHRIST.  41 

united  as  to  be  included  in  the  one  all-creating 
Jehovah. 

4.  To  render  the  scheme  of  opposition  to 
Christ's  divinity  more  consistent,  and  the  idea  of 
the  soul  existing  before  time,  instead  of  the  Son 
of  God,  less  exceptionable  ;  it  has  been  thought 
proper  to  exclude  the  body  from  being  an  essen- 
tial constituent  part  of  a  man.  Such  an  exclu- 
sion to  be  sure  was  a  happy  thought,  and  quite 
necessary;  for  without  it  the  all-creating  creature 
would  not  have  been  j)roperly  either  God,  angel, 
or  man.  But  that  it  might  be  considered  as  be- 
longing to  some  scale  or  class  of  being,  "  It  is 
asserted  to  be  a  proper  human  person,  a  true  and 
real  man,  the  body  being  only  a  temporary  cover- 
ing for,  but  not  a  constituent  part  of,  human  na- 
ture." But  this  method  of  de|;reciating  the  divine 
glories  of  the  blessed  Jesus  will  prove  abortive,  if 
the  Scri})ture  account  of  human  nature  be  attend- 
ed to;  and  without  doubt  he  who  made  man 
could  best  describe  him.  From  the  sacred  pages 
we  learn,  that  the  Lord  God  formed  man  of  the 
dust  of  the  ground,  and  breathed  into  his  nostrils 
the  breath  of  life,  and  man  became  a  living  soul ; 
Gen.  ii.  7:  and  that  the  rib,  which  the  Lord  God 
had  taken  from  man,  made  he  a  woman !  and 
Adam  said.  She  shall  be  called  woman,  because 
she  was  taken  out  of  man.  Again,  to  Adam  as  a 
transgressor,  the  Lord  said.  Dust  thou  art,  and 
unto  dust  shalt  thou  return  ;  Gen.  iii.  19.  Man 
shall  return  again  to  dust.  Now  as  the  soul  was 
D 


42 


DOCTRINAL    DIFFICULTIES. 


not  formed  of  the  dust,  nor  the  rib  of  which  Eve 
was  made,  taken  out  of  the  soul;  but  the  rib  from 
the  body,  and  the  body  from  the  ground;   there- 
fore the  body  must  be  a  constituent  part  of  man, 
for  the  body  only  returns  to  dust,  and  yet   the 
Lord  says,  vian  shall  return  thither.    Job  xxxiv. 
15.     Again  :  the  personal  name  of  man  is  often 
given  to  the  body,  which  would  be  improper  if  the 
body  was  not  a  part  of  the  person.     Jacob  in  his 
affecting    lamentation     says,   Joseph    is    without 
doubt  rent  in   pieces.      I  will  go  down  into  the 
grave   unto   my   son   mourning:    thus  his  father 
wept  for  him.    Gen.  xxxvii.  33, 35.     It  was  not  the 
soulj  hut  the  feorf?/ of  his  son  which  he  concluded 
was  torn    asunder ;     nor   his  own   soul,   but  his 
body,  that  would  go  down  to   the  grave.     And 
when   the    same   patriarch   was   near   death,   he 
charged    his    sons,   saying,    Bury   me   with    my 
fathers;  in  such  a  cave  which  he  described  ;    add- 
ing,  there  they    buried    Abraham  and  Sai'ah  his 
wife ;   there    they  buried  Isaac   and   Rebecca  his 
wife,  and  there  I  buried  Leah.    Gen.  xlix.  29,  3L 
And  that  the  body  of  Christ  was  an  essential 
part  of  his  humanity,   is  evident  from  what  the 
angel  said  to  his  weeping  friends.     He  is  not  here, 
he  is  risen  :   Come,  see  the  place  where  the  Lord 
lay.    Matt,  xxviii.  6.      But  if  the  body  was  no 
proper  constituent  part  of  his  manhood,  /le  never 
lay  in  the  grave ;   nor  did  he  ever  rise  from  the 
dead,  for  he  did  not  die.     They  did  not  nail  him 
to  the  tree ;  the  whole  account  of  his  corporal 


DEITY    OF    CHRIST.  43 

sufferings  is  a  mere  fiction,  if  it  be  true,  that  his 
body  was  not  a  proper  constituent  part  of  himself. 
In  a  word,  there  never  will  be  a  resurrection  of 
any  man,  if  bodies  are  not  essential  to  human  na- 
ture, and  this  world  of  men  are  quite  as  invisible 
to  each  other  as  the  world  of  angels  are  [to  them.] 
According  to  that  notion,  the  sight  of  a  man  is  a 
singular  rarity.  That  a  soul  can  exist  without  a 
body  is  readily  allowed,  but  such  a  separate  ex- 
istence is  the  effect  o^ death  ;  and  can  it  be  thought 
reasonable  that  Christ's  first  existence  should  be  a 
state  similar  to  that  of  the  dead?  Once  more,  on 
such  a  supposition  Christ  could  not  be  the  son  of 
man  in  any  sense,  because  his  soul  is  said  to  exist 
before  all  men  ;*   and  his  body  not  a  part  of  his 

*  From  a  conviction  of  the  singular  absurdity  attend- 
ing the  supposition  of  a  creature  existing  from  eternity, 
some  have  boldly  asserted  that  everlasting  from  which 
Christ  is  said  to  exist,  only  intends  a  measurable  period, 
and  therefore  does  not  convey  the  idea  of  eternity,  or 
unlimited  duration.  It  is  granted  that  by  the  term  ever- 
lasting and  eternal  likewise,  sometimes  is  intended  no 
more  than  a  very  distant  period,  but  that  is  not  their 
native  primary  signification.  But  the  natural  meaning 
of  the  word  is  a  perpetual  existence  or  infinite  duration. 
Hence  we  read,  The  eternal  God  is  thy  refuge,  and  un- 
derneath are  the  everlasting  arms :  Deut.  xxxiii.  27. 
Art  thou  not  from  everlasting,  O  Lord,  ray  God  ?  Hab. 
i.  12.  If  it  be  said  the  existence  of  Christ  is  limited,  as 
being  only  from  everlasting,  or  ever  the  earth  was,  and 
that,  before  the  mountains  were  brought  forth,  or  the 


4# 


DOCTRINAL    DIFFICULTIES. 


humanity.  But  he  was  the  son  of  David,  a  des- 
cendant of  Abraham,  as  the  Scriptures  assert,  and 
as  the  apostle  to  the  Hebrews  said,  "  It  is  evident 
our  Lord  sprung  out  of  Judah  ;"  Ileb.  vii.  14.  To 
conckide  ;  the  incarnation  of  Christ  was  not  only 
considered  by  the  great  apostle  as  an  instance  of 
infinite  condescension,  but  admired  by  him  and 
every  believer  in  his  day,  as  being  in  its  nature 
really  inexplicable,  and  truly  mysterious  ;  they  did 
not  dispute  the  fact,  though  they  could  not  con- 
ceive hoiv  divinity  and  humanity  were  united  in 
one  person  ;  but  rejoiced  in,  and  steadily  support- 
ed, its  reality  as  the  pillar  and  ground  of  the 
truth.  "Without  controversy,  great  is  the  mys- 
tery of  godliness:  God  was  manifest  in  the  flesh  :" 
1  Tim.  iii.  15,  16.  "The  Word"  which  "was 
God,"  "was  made  flesh,  and  dwelt  amongst  us." 
But  if  Christ  be  only  a  man,  or  a  mere  creature, 
the   wonder  ceases,  for  it   cannot  be   thought  a 


highest  part  of  the  dust,  were  qualifying  terms  tending 
to  establish  a  limited  idea,  therefore  though  Christ  was 
from  everlasting,  yet  not  eternal ;  we  answer,  the  Holy 
Ghost  has  taken  care  to  guard  his  people  against 
sophistry  so  dishonoring  to  Christ :  for  Moses,  the 
Man  of  God,  when  treating  on  Jehovah's  eternity,  and 
human  mortality,  says,  Before  the  mountains  were 
brought  forth,  or  ever  thou  hadst  formed  tlie  earth  and 
the  world,  even  from  everlasting  to  everlasting  thou  art 
God;  Psal.  xc.  2.  Again,  thy  throne  is  of  old,  thou 
art  from  everlasting;  Psal.  xciii.  2.     See  Mich.  v.  2, 


DEITY    OF    CHRIST.  45 

thing  singular  and  surprising  for  a  human  soul  to 
possess  a  body  ;  nor  for  God  to  manifest  himself 
to  a  holy  creature,  and  employ  in  his  service  a  good 
man.  It  is  truly  lamentable  and  really  astonishing 
that  any  who  wish  to  be  saved  by  Jesus,  should 
endeavour  to  sink  his  character  and  diminish  his 
dignity  :  Yea,  rejoice  in  hope  of  proving  the  Sa- 
viour infinitely  unworthy  of  their  supreme  love 
and  delight.  You  happy  souls  who  need,  know 
and  esteem  the  Redeemer,  as  infinitely  powerful, 
and  divinely  precious — oh,  pity  the  condition,  and 
dread  the  deception,  of  such,  whose  peace  and 
pleasure  rise  high  in  consequence  of  the  Saviour 
sinking  low  in  their  esteem.  Pray  for  them,  and 
take  heed  lest  you  also  be  tempted  ;  and  [labor]  that 
your  own  faith  may  be  firm  in,  and  your  love  fer- 
vent to,  the  infinitely  glorious  and  lovely  Redeem- 
er. Consider  and  frequently  contemplate  the 
proofs  of  his  [iroper  divinity,  as  recorded  in  the  sa- 
cred volume:  such  as  the  properties  of  which  he 
is  possessed,  the  work  he  has  performed,  the  wor- 
ship he  has  received  from  angels  and  men,  the 
divine  names  and  titles  which  are  given  him,  the 
honors  ascribed  to  him,  the  unlimited  confi- 
dence placed  in  him  by  good  men  in  every  age, 
and  the  claims  which  are  made  by  him  ;  for  he, 
who  was  never  the  subject  of  arrogance,  thought 
it  not  robbery  to  be  equal  with  God  ;  Phil.  ii.  6. 
May  the  Lord  grant  that  every  reader  may  search 
the  Scriptures  which  testify  of  Jesus,  with  godly 
fiiflcerity  and  gospel  simplicity.    To  the  upright, 


46 


DOCTRPNAL    DIFFICULTIES. 


light  shall  rise  in  darkness.  I  might  greatly  en- 
large ;  but  it  is  hoped,  that  the  above  considera- 
tions may  serve  through  the  Divine  blessing  to  re- 
move the  common  difficulties  respecting  the  true 
knowledge  of,  and  faith  in,  the  Redeemer's  dignity 
as  a  person  properly  divine.  My  heart's  desire  is, 
that  all  the  saints  may  be  brought  to  rejoice  in  Je- 
sus, as  the  mighty  God,  the  Alpha  and  Omega,  the 
first  and  the  last,  which  is,  and  which  was,  and 
which  is  to  come,  the  Almighty,    llev.  i.  8. 


CHAPTER  II. 

Difficulties  concerning  the  Love  of  God. 

That  Jehovah  changeth  not,  is  a  self-evident 
truth,  a  scripture  axiom.  "  With  him  there  is  no 
variableness,  nor  shadow  of  turning."  Being  per- 
fection itself,  therefore  the  properties  of  his  nature, 
and  purposes  of  his  will,  are  absolutely  unalterable. 
What  he  has  determined,  shall  be  done.  "  He  is 
of  one  mind,  and  who  can  turn  him  ?  For  the 
counsel  of  the  Lord  standeth  forever,  the  thoughts 
of  his  heart  to  all  generations,  and  to  Zion  he 
says,  he  will  rest  in  his  love.  He  will  rejoice  over 
her  with  singing,  for  having  loved  his  own  which 
were  in  the  world,  he  loved  them  unto  the  end." 
Notwithstanding  the  above  and  such  like  solemn 
declarations  made  by  the  God  of  truth,  such  ob- 
jections have  been  raised  against  the  unchangea- 


ON    LOVE    TO    GOD.  47 

bleness  of  Jeiiovah's  love,  as  greatly  to  perplex  and 
stumble  some  who  are  evidently  the  distinguished 
objects  of  it. 

As  wrong  conclusions  may  be  drawn  from  prin- 
ciples wliich  are  unexceptionably  right,  so  I  ap- 
prehend many  of  those  things  are  indisputable 
facts  from  whence  the  changeable  nature  of  God's 
love  is  inferred  ;  and  indeed,  it  seems  his  people 
are  more  agreed  in  their  primary  principles,  than 
in  their  conclusions.  In  the  former  there  may  be  a 
happy  union,  though  in  the  latter  they  widely  differ, 
and  cast  stumbling-blocks  in  each  other's  way. 
For  the  exemplification  and  removal  of  which,  as 
relating  to  the  doctrine  of  divine  love,  it  may  be 
proper  to  observe,  that  creatures  who  are  now  the 
objects  of  God's  indignation,  were  once  loved  by 
him  ;  those  infernal  spirits  who  kept  not  their  first 
estate,  though  now  the  abhorred  of  the  Lord,  were, 
while  innocent,  the  objects  of  his  approbation  ;  and 
the  same  may  be  said  of  man,  considered  as  in  his 
present  state  of  corruption,  and  his  original  state 
of  perfection  as  created  of  God.  John  i.  1,14; 
Phil.  ii.  6,  7. 

It  is  evident,  God  could  not  produce  creatures 
morally  defective,  or  disagreeable  to  himself;  they 
were  what  he  willed  them  to  be,  i.  e.  good,  yea, 
very  good,  and  as  such  were  loved  and  delighted 
in,  by  their  Maker.  Every  creature  being  Jeho- 
vah's production,  therefore  no  creature  was,  in  its 
original  state,  the  object  of  his  disapprobation  :  and 
yet  many  of  them  are  now  the  declared  objects  of 


48  DOCTRINAL    DIFFICULTIES. 

his  hatred  and  indignation.  From  the  above  self- 
evident  facts,  it  is  inferred  by  some  sincere  inquir- 
ers after  truth,  that  the  love  of  God  is  changeable, 
and  not  invariably  fixed  on  its  objects;  which  in- 
ference has  perplexed  many  of  the  people  of  God, 
and  proved  a  stumbling-block  in  their  way  to  a 
proper  acquaintance  with  several  very  important 
truths  in  divine  revelation.  From  this  source  va- 
rious errors  have  proceeded,  by  which  the  glorious 
gospel  of  the  grace  of  God  has  been  beclouded, 
the  faith  of  many  Christians  staggered,  and  their 
joy  in  Jesus  and  hope  of  glory  greatly  diminished. 
But  that  the  above  plausible  inference  is  a  false 
conclusion,  (though  drawn  from  undeniable  facrs,) 
will  I  hope  be  made  plainly  [to]  appear,  if  we  im- 
partially survey  the  doctrine  of  Jehovah's  love  in 
the  light  of  divine  revelation. 

The  love  of  God,  according  to  the  Scriptures,  ought 
to  be  considered  [under  these  distinctions,  viz.]  as 
Natural  and  as  Sovereign.  The  righteous 
Lord  loveth  righteousness,  and  holiness  is  his  per- 
petual delight.  This  love  arises  from  the  perfec- 
tion and  purity  of  his  nature,  and  has  for  its  object 
his  own  holy  image,  as  enstamped  upon  his  rational 
creatures  ;  or  in  other  words,  in  holy  dispositions 
and  corresponding  acts,  the  Lord  takes  pleasure 
and  delight.  He  is  of  purer  eyes  than  to  behold 
iniquity  with  approbation,  or  look  on  holiness  with 
disgust.  His  hatred  of  sin,  and  love  of  purity,  are 
not  acts  of  divine  sovereignty.  Sin  is  not  hateful 
because  God  willed  it  should  be  so,  but  is  odious 


ON    THE    LOVE    OF    GOD.  49 

in  its  own  nature  to  every  y)ure  being;  and  is 
tiierefore  infinitely  hateful  to  an  injinitely  holy  God  . 

God  does  not  hate  sin,  because  he  has  by  his  law 
forbidden  it ;  but  has  forbidden  it,  because  it  is  what 
he  loathes,  as  contrary  to  his  holy  nature.  Perfect 
conformity  to  God,  and  supreme  delight  in  him  as 
the  chief  good,  are  enforced  by  God's  holy  law, 
because  of  their  native  excellency  and  propriety. 
Holiness  then,  being  the  object  of  God's  natural 
love,  or  essential  approbation,  and  sin  the  reverse, 
it  necessarily  follows  that  every  unholy  creature  is 
odious  in  the  sight  of  God  ;  therefore  a  creature 
having  lost  its  purity,  ceases  to  be  the  object  of 
his  natural  approbation  ;  yet  the  alteration  is  not 
in  God,  but  in  the  creature,  which  is  become, 
through  moral  impurity,  what  he  abhors.  God's 
natural  love  is  still  unalterably  fixed  on  personal 
purity,  wherever  it  is  found  ;  but  in  reference  to  a 
polluted  creature,  love  has  lost  its  object,  that 
on  which  it  was  fixed  being  quite  annihilated  or 
destroyed. 

Thus  it  appears  that  the  various  ranks  of  intelli- 
gent creatures  were,  in  their  original  condition, 
interested  in  God's  favour.  Even  those  abomina- 
ble beings,  called  devils,  were,  while  holy,  the  ob- 
jects of  their  Maker's  love  and  approbation,  as 
well  as  the  angels  who  continue  to  shine  in  holy 
splendour  and  untainted  purity.  Though  a  part 
of  the  angelic  world,  and  the  whole  human  race, 
have,  by  their  revolt  from  God,  become  vile,  and 
E 


50  DOCTRINAL    DIFFICULTIES. 

cease  to  be  the  objects  of  the  Lord's  delight,  yet 
there  is  no  variableness  or  change  in  Jehovah.  But, 
to  every  proper  object,  "  God  is  love;"  1  John  iv. 
16  ;  for  God  has  no  aversion  to  his  creatures,  simply 
considered  as  creatures;  biu  on  account  of  their 
moral  depravity  ;  nor  does  he  necessarily  love 
them,  because  they  owe  their  existence  to  his  sov- 
ereign will  and  almighty  power ;  but  as  the  sub- 
jects of  his  moral  image,  which  consists  in  righte- 
ousness and  true  holiness.  As  all  mankind  have 
lost  the  image  of  God  in  which  they  were  created, 
and  become  base  and  abominable  in  his  sight,  be- 
ing Jilthy  and  ^-1^%  before  him,  they  must  have 
continued  in  a  condition  eternally  disgustful  to 
God,  and  in  a  state  tremendously  terrible  to  them- 
selves, had  not  the  Lord  been  pleased  to  show 
them  kindness  in  a  sovereign  way  ;  being  gracious- 
ly determined  to  save  wiiom  be  thought  proper, 
with  an  everlasting  salvation.  Tliat  love  from 
which  salvation  springs  is  [not  natural  but]  prop- 
erly sovereign  ;  [not  necessary  bur]  absolutely  free. 
None  are  its  objects  because  they  deserved  to  be 
so,  nor  was  God  under  any  necessity  of  nature  so 
to  distinguish  them  ;  but  it  consisted  in  a  voluntary 
determination  to  do  good  to  the  persons  he  sover- 
eignly fixed  upon  as  his  peo[>le,  with  infinite  and 
invariable  delight. 

If,  then,  we  consider  the  voluntary  love  of  the 
great  Eternal  as  distinct  from,  and  yet  harmoniz- 
ing with,  that  [natwal  and  necessary  love]  of  which 
we  have  been*  treating,  difRculiies,  which  other- 


ON    THE    LOVE    OF    GOD.  51 

wise  are  insurmountable,  will  disappear.  That 
love  which  is  essential,  or  natural  to  God,  has  per- 
sonal holiness  or  pure  principles  for  its  invariable 
object.  But  sovereign  love  fixed  upon  personst 
without  a  regard  had  to  their  dispositions  as  its 
cause  ;  which  sovereign  favour  is  entirely  uninflu- 
ced  by  their  dispositions,  and  is  beautifully  illus- 
trated by  the  Lord's  voluntary  favor  to  the  person 
of  Jacob,  and  the  distinguished  special  privileges 
enjoyed  by  his  posterity,  without  respect  had  to  his 
having  done  either  good  or  evil.  Jacob  have  I 
loved,  saith  the  Lord.  Rom.  ix.  13.^  And  Moses, 
speaking  of  Israel  as  a  chosen  people,  observes, 
The  Lord  did  not  set  his  love  upon  you,  nor 
choose  you  because  ye  were  more  in  number  than 
any  people,  (for  ye  were  the  fewest  of  all  people,) 
but  because  the  Lord  loved  you.  Deut.  vii.  7,  8. 
Such  as  it  hath  pleased  the  Lord  to  make  his  peo- 
ple, 1  Sam.  xii.  22,  may  with  humble  joy  and  holy 
admiration  say,  "Bfrhold  what  manner  of  love  the 
Father  hath  bestowed  upon  us,  that  we  should  be 
called  the  sons  of  God."    1  John  iii.  1.    This  sove- 


*  The  hatred  of  Esau,  as  opposed  to  the  love  of  the 
Lord  to  Jacob,  is  not  to  be  considered  as  implying  any 
positive  indignation  to  his  person  as  a  sinner;  because 
the  love  and  the  hatred  spoken  of,  was  without  their  hav- 
ing done  either  good  or  evil  ;  it  only  intends  his  not  be- 
ing loved  as  Jacob  was.  In  this  sense,  hatred  is  to  be 
understood  in  Deut,  xxi.  15  >  Luke  xxiv.  26  ;  and  John 
xii.  25. 


02  DOCTRINAL    DIFFICULTIES. 

reign  love  of  the  Lord  to  his  spiritual  Israel,  set 
apart  his  own  son,  Immanuel,  as  the  head  of  his 
people,  and  gave  their  persons  to  him  before  the 
w^orld  was  ;  and  in  time  gave  him  to  die  for  them. 
God  sovereignly  loved  their  persons,  but  abhorring 
their  sinful  conduct  and  criminal  dispositions,  was 
determined  to  remove  that  from  them  which  he 
hated  in  them,  and  by  creating  them  anew  in 
Christ  Jesus,  or  implanting  holy  and  heavenly 
principles  in  their  souls,  to  make  them  a  holy  peo- 
ple, that  as  such  they  might  become  the  suitable, 
fit  and  proper  objects  of  his  natural,  necessary,  and 
essential  love  ;  which,  as  aforesaid,  has  holiness 
for  its  invariable  object.  Sovereign  love  having 
their  persons  only  for  its  objects,  without  being  ex- 
cited by  their  dispositions,  is  therefore  invariably 
the  same,  without  addition  or  diminution.  Hence 
all  that  is  done  for  them,  and  wrought  in  them,  is 
inconsequence  of,  and  according  to  that  great  love 
wherewith  he  loved  them,  even  when  they  were 
dead  in  trespasses  and  sins.  This  sovereign  love  is 
the  fruit  of  God's  good  pleasure,  or  the  effect  of 
gracious  good-will  to  them.  The  utility  and  pro- 
priety of  the  above  distinction,  were  it  sufficiently 
attended  to,  would  appear  as  bright  as  the  sun  in 
a  clear  meridian.  I  wish  some  able  pen  would  un- 
dertake to  investigate  the  subject  more  fully  than 
either  my  talents  or  time  will  admit  of.  However, 
the  few  following  remarks  I  hope  maybe  of  use  to 
weak  Christians,  for  whose  sake  I  write,  either  to 


ON    THE    LOVE    OF    GOD.  53 

rectify  their  judgments — stimulate  their  obedience 
— increase  their  joy, — or  relieve  their  perplexity. 

1.  From  the  sacred  oracles  it  appears,  that 
God's  necessary  hatred  to  sin  is  not  contrary  to  his 
sovereign  love  or  gracious  intentions  to  do  good  to 
his  people,  even  while  they  are  subjects  of  no 
other  dispositions  than  what  he  abhors.  If  sover- 
eign love  to  the  sinner  was  inconsistent  with  his 
infinite  hatred  to  sin,  who  then  could  be  saved? 
For  fallen  men  are,  as  such,  become  altogether 
abominable  in  the  eyes  of  their  holy  Maker,  the 
imagination  of  their  hearts  being,  while  unrenew- 
ed, evil,  only  evil,  and  that  continually.  "They 
are  corrupt,  they  have  done  abominable  works, 
there  is  none  that  doeth  good,  no  not  one;"  Psal. 
xiv.  1,  3;  compared  with  Rom.  iii.  9,  18.  "We 
ourselves  also,  were  sometimes  foolish,  disobedi- 
ent, deceived,  serving  divers  lusts  and  pleasures, 
living  in  malice  and  envy,  hateful  and  hating  one 
another."  Tit.  iii.  3.  They  who  do  such  things 
are  worthy  of  death,  and  likewise  those  who  take 
pleasure  in  them  that  do  them.  Rom.  i.  32.  "So 
then  they  that  are  in  the  flesh  cannot  please  God  ;" 
Rom.  viii.  8.  Nevertheless,  "God  commended  his 
love  towards  us,  in  that  while  we  were  yet  sinners 
Christ  died  for  us;"  Rom.  v.  8.  "Herein  is  love, 
not  that  we  loved  God,  but  that  he  loved  us,  and 
sent  his  Son  to  be  the  propitiation  for  our  sins ;" 
1  John  iv.  10.  "In  this  was  the  love  of  God  man- 
ifest." Ver.  9.  "  Yea,  I  have  loved  thee  with  an 
everlasting  love:  therefore  with  loving  kindness 


54  DOCTRINAL    DimCULTlES. 

have  I  drawn  thee ;"  Jer.  xxxi.  3.  Jesus  when 
pleading  with  his  Father  on  hehalf  of  his  chosen, 
says,  "Thou  hast  loved  them  as  thou  hast  loved 
me,  and  thou  lovedst  me  before  the  foundation  of 
the  world."  John  xvii.  23,  24.  "We  all  had  our 
conversation  in  times  past  in  the  lust  of  the  flesh, 
fulfilling  the  desires  of  the  flesh  and  of  the  mind, 
and  were  by  nature  the  children  of  wrath,  even  as 
others.  But  God,  who  is  rich  in  mercy,  for  his 
great  love  wherewith  he  loved  us,  even  when  we 
were  dead  in  sins,  hath  (juickened  us,  &c."  Eph. 
ii.  3,  4,  5.  Respecting  their  persons  they  were  lov- 
ed while  in  their  sins  ;  but  [they  were]  not  loved  in 
reference  to  theAv  dispositions.  No  ;  God  necessarily 
hated,  while  he  sovereignly  loved.  "  But  after  that 
the  kindness  and  love  of  God  our  Saviour  appear- 
ed toward  man;  not  by  works  of  righteousness 
which  we  have  done,  but  according  to  his  mercy 
he  saved  us,  by  the  washing  of  regeneration,  and 
renewing  of  the  Holy  Ghost ;"  Til.  iii.  5.  Being  thus 
the  workmanship  of  God  created  anew  in  Christ, 
the  church  becomes  the  object  of  the  Lord's  neces- 
sary love,  or  natural  delight.  As  he  saith,  "I  will 
caliber  beloved  which  was  not  beloved;"  Rom. 
ix.  25. 

2.  Those  who  are  renewed  in  the  spirit  of  their 
minds,  and  possessed  of  holy  principles,  and  are 
undeniably,  as  such,  the  objects  of  God's  natural 
love,  yet  through  sin  become  the  objects  of  his 
holy  displeasure.  Nevertheless,  that  does  not  sup- 
pose, nor  imply  any  change  in  Jehovah.     Not  in  his 


ON    THE    LOVE    OF    GOD  55 

sovereign  good  will,  [which  has  regard]  to  their 
persons,  and  which  is  still  the  same,  being  the  ef- 
fect of  his  mere  good  pleasure,  and  not  fixed  on 
them  because  of  any  good  moral  quality  in  them. 
Nor  is  there  any  change  in  his  natural  love,  be- 
cause only  holiness  is  its  invariable  object.  Agree- 
ably to,  and  in  proof  of  the  above,  we  read  that 
though  God  loved,  yet  he  greatly  abhorred  Israel, 
and  was  wroth  with  his  inheritance.  Ps.  Ixxviii. 
59,  62.  Being  defiled  with  their  own  works, 
therefore  was  the  wrath  of  the  Lord  kindled  against 
his  peo()le,  insomuch  that  he  abhorred  his  own  in- 
heritance ;"  Ps.  cvi.40.  "  Nevertheless  he  regard- 
ed them  when  he  heard  their  cry ;"  ver.  44. 
"Yea,  mine  heritage,  saith  the  Lord,  is  unto  me  as 
a  lion  in  the  forest,  it  crieth  out  against  me,  there- 
fore /  hate  it.  I  hate  the  dearly  beloved  of  my  soul ;" 
Jer.  xii.  7,  8.  "Thou  hast  wearied  me  with  thine 
iniquities  ;"  yet  sovereign  grace  breaks  forth  in  Is- 
rael's favor,  and  Jehovah  adds,  "1,  even  I,  am  he 
that  blotteth  out  thy  transgressions  for  mine  own 
sake,  and  will  not  remember  thy  sins ;"  Isaiah 
xliii.  24,  25.  "I  knew  thou  wouldest  deal  very 
treacherously,  and  was  called  a  trangressor  from 
the  womb.  Yet,  saith  the  Lord,  for  my  name's 
sake  will  I  defer  mine  anger,  and  for  my  praise 
will  I  refrain  for  thee,  that  I  cut  thee  not  oflT;  Isaiah 
xlviii.  8,9.  "For  the  iniquity  of  his  covetousness 
was  I  wroth  and  smote  him,  I  hid  me  and  was 
wroth,  and  he  went  on  frowardly  in  the  way  of  his 
heart."    And  was  not  the  desperate  sinner  made  a 


56  DOCTRINAL    DIFFICULTIES. 

dreadful  example  of  Divine  displeasure?  He  must 
have  been  so,  had  not  free  exuberant  grace  inter- 
posed in  his  favor,  saying,  "  I  have  seen  his  ways, 
and  I  will  heal  him,"  Isaiah  Ivii.  17,18.  Sovereign 
love  triumphs  in  the  sinner's  salvation,  through  the 
merits  of  the  Almighty  Saviour,  in  a  way  which 
displays  the  infinite  purity  of  Jehovah's  nature  and 
[his]  unmerited  favor.  Sin  gives  many  a  mortal 
wound,  but  grace  provides  a  cure. 

Thus,  from  the  example  of  God's  conduct  to- 
ward backsliding  saints,  we  have  striking  proofs  that 
neither  God's  natural  nor  [his]  sovereign  love  change 
their  objects.  Holiness  is  the  invariable  object  of 
the  former,  and  the  persons  of  his  people  the  ob- 
jects of  the  latter.  I  might  add,  all  the  good  which 
sovereign  grace  does  work,  or  implant  in  the  hu- 
man heart,  meets  with  God's  necessary  approba- 
tion in  all  its  genuine  operations.  He  atiends  to 
the  language  of  penitence  with  pleasure.  He  says 
of  mourning  Ephraim,  whom  he  heard  bemoaning 
himself,  "  My  bowels  are  troubled  for  him,  and  I 
earnestly  remember  him  still."  With  what  melting 
pity  does  he  address  the  soul  that  seeks  for  soli- 
tude to  lament  its  doleful  condition  ?  "O  my  dove, 
thou  art  in  the  clefts  of  the  rocks ;  let  me  see  thy 
countenance,  let  me  hear  thy  voice,  for  sweet  is 
thy  voice,  and  thy  countenance  is  comely."  Song 
ii.  14.  Sovereign  love  having  given  sight  to  the 
soul  which  was  before  blind  to  the  beauties  of  Im- 
manuel,  to  Jesus  it  now  looks  and  loves ;  and  he 
being  dehghted  with  the  exercise  of  grace,  savs, 


ON    THE    LOVE    OF    GOD.  57 

"Thou  hast  ravished  my  heart,  thou  hast  ravished 
my  heart  with  one  of  thine  eyes  ;  how  fair  is  thy 
love,  my  sister,  my  spouse  !  How  much  better  is 
thy  love  than  wine  ;  and  the  smell  of  thine  oint- 
ments than  all  spices  !"  Song  iv.  10.  The  produc- 
tions of  sovereign  grace  God  naturally  loves,  and 
therefore  takes  pleasure  in  them  that  fear  him,  in 
them  who  hope  in  his  mercy.  Psalm  cxlvii.  11. 
Once  more : 

3.  Of  that  love  which  is  essential  to  the  nature 
of  God,  good  men  are  not  equally  the  objects  ;  for  as 
no  man  is  its  object  but  in  consequence  of  being 
the  subject  of  holiness,  therefore  a  growth  in 
grace,  or  in  holy  obedience,  will  ever  meet  with 
God's  increasing  approbation.  Christ,  as  man, 
though  ever  pure,  "  increased  in  favor  with  God  ;" 
Luke  ii.  92.  "  Therefore  doth  my  Father  love  me 
(said  Jesus)  because  I  laid  down  my  life  :"  John 
X.  17.  "  He  that  loveth  me  shall  be  loved  of  my 
Father,  and  I  will  love  him.  If  a  man  love  me,  he 
will  keep  my  words,  and  my  Father  will  love  him, 
and  we  will  come  unto  him,  and  make  our  abode 
with  him. "  John  xiv.  21,  23.  "For  the  Father 
himself  loveth  you,  because  ye  have  loved  me,  and 
have  believed  that  I  came  out  from  God  ;"  John 
xvi.  27.  "Keep  yourselves  in  the  love  of  God;" 
Jude,  21st  verse-  "As  the  Father  hath  loved  me, 
so  have  I  loved  you;  continue  ye  in  my  love.  If 
ye  keep  my  commandments,  ye  shall  abide  in  my 
love,  even  as  I  have  kept  my  Father's  command- 
ments and   abide  in   his  love;"     John  xv.  9,  10. 


58  DOCTRINAL    DIFFtCULTIES. 

Though  all  regenerate  persons  are  evidently  the 
equal  objects  of  special  sovereign  favor,  and  with 
them,  as  in  Christ,  the  Lord  is  well  pleased  for  his 
righteousness'  sake;  Isaiah  xlii.  21,  and  their  per- 
sons are  accepted  in  the  beloved  ;  yet  with  many 
of  them  the  Lord  is  not  well  pleased,  with  respect 
to  the  temper  of  their  hearts,  and  manner  of  life. 
See  1  Cor.  X.  4,  5-  Therefore  "only  let  your  con- 
versation be  as  becometh  the  gos[)el  of  Christ." 
"  We  beseech  you,  brethren,  and  exhort  you  by 
the  Lord  Jesus  Christ,  that  as  ye  have  r^iceived  of 
us  how  ye  ought  to  walk,  and  to  please  God,  so  ye 
would  abound  more  and  more ;"  Phil.  i.  27.  1 
Thess.  iv.  1.  "Knowing  that  your  labour  shall 
not  be  in  vain  in  the  Lord."  ]  Cor.  xv.  58.  "For 
God  is  not  unrighteous  to  forget  your  work  and 
labor  of  love  ;"  Heb.  vi.  10.*  From  the  above  we 
may  infer: 

1.     That  the  everlasting  damnation  of  those  who 
kept  not  their  first  estate  in  which  they  enjoyed  the 


*  The  meaning  of  the  excellent  autiior,  may  perhaps 
be  more  lucidly  and  connectly  presented  thus:  No  man 
is  the  object  of  God's  natural  love,  unless  he  is  the  sub- 
feet  of  holiness ;  for  holiness  is  the  proper  and  only  ob- 
ject of  this  love  ;  and  every  man  is  thus  beloved  of  God 
in  proportion  to  the  degree  in  which  he  is  holy  :  but  the 
children  of  God  are  holy  in  a  great  variety  of  degrees  ; 
they  are,  therefore,  in  the  same  variety  of  degrees, 
the  objects  of  God's  natural  love.     Ed. 


ON    THE    LOVE    OF    GOD.  59 

Divine  approbation,*  does  not  oppose  the  unchange- 
able nature  of  Jehovah's  love,  nor  render  the  eter- 
nal salvation  of  his  people  y)recarious  or  uncertain. 

2.  How  carefully  phould  every  saint  watch 
against  every  sin,  and  strive  to  grow  in  perfect 
conformity  to  his  God.  True  happiness  will  ever 
be  found  inseparably  connected  with  real  holiness; 
and  sin,  wherever  it  is,  will  invariably  remain  the 
object  of  God's  displeasure.  On  the  account  of 
this  he  hides  his  face,  and  is  wroth  with  his  people  ; 
and  though  he  pardon  them,  yet  he  will  take 
vengeance  on  their  inventions  ;  for  whom  he  lov- 
eth  he  chasteneth. 

3.  How  awfully  miserable  must  our  condition 
have  been,  having  lost  that  rectitude  of  nature  in 
which  God  delighted,  had  he  not  proceeded  to- 
wards us  in  a  way  of  sovereign  grace,  choosing 
us  in,  and   committing  our  persons  to  the  care  of 

*  That  approbation  was  his  natural,  and  not  his  sove- 
reign love  :  its  object  was  their  disposition,  i.  e.  holiness, 
and  not  their  persons.  But  this  disposition  they  no 
longer  possess  ;  hence  he  can  no  longer  love  it  in  them : 
yet  the  change  is  not  in  him,  but  in  them.  But  his  peo- 
ple the  Lord  loves  with  a  sovereign  love  ;  the  object  of 
this  love  is  their  persons,  irrespective  of  their  disposi- 
tions. Change,  then,  in  their  dispositions  (as  when  they 
backslide,)  effects  no  change  in  sovereign  love  ;  for  it 
takes  no  cognizance  of  dispositions.  Yet,  as  we  have  seen 
above,  it  deprives  them  of  God's  natural  love  ;  for  their 
.sin  is  a  removal  of  that  holiness  which  is  its  proper 
object.    Ed. 


60  DOCTRINAL    DIFFICULTIES. 

his  own  Son,  laying  our  iniquities  upon  him,  and 
punishing*  him  for  them,  and  justifying  us  on  his 
account,  conveying  hohness,  pardon  and  peace, 
through  him,  to  make  us  pure  and  spotless  before 
his  throne  !  There,  in  that  world  of  bliss,  God,  in 
all  his  essential  glories,  will  be  forever  enjoyed  the 
same  as  though  sin  had  never  been ;  with  ad- 
ditional pleasures  arising  from  the  amazing  infinite 
source  of  sovereign  spontaneous  favor.  The  hearts 
of  the  redeemed  will  be  ravished,  their  powers  of 
mind  animated,  and  their  elevated  songs  make 
heaven's  high  arches  ring  with  the  joyful  acclama- 
tion of.  Salvation  to  our  God  and  the  Lamb.  A  full 
evidence  of  the  infinite  desert  of  sin,  which  seems 
to  be  intended  by  the  smoke  of  the  furnace  as- 
cending before  the  throne,  will  heighten  their  ad- 
miration of  sovereign  love,  and  fill  their  capacious 
souls  with  unspeakable  joy,  profound  reverence, 
and  holy  wonder. 

4.  Opposition  to  the  sovereign  grace  of  God 
is  truly  lamentable.  How  mournful  to  think  that 
poor  condemned  criminals  should  be  filled  with 
enmity  against  that,  in  consequence  of  which, 
only,   salvation   can  become   the  object  of  hope. 

*  We  cannot  entirely  approve  of  the  author's  phrase- 
ology in  this  place  ;  though  we  have  no  doubt  of  the  cor- 
rectness of  his  meaning.  Strictly  speaking,  punishment 
can  be  inflicted  only  on  the  guilty :  suffering  may  fall 
on  his  substitute.  Hence  the  Scripture  says,  *'  he  was 
bruised  for  our  iniquities ;"  but  nowhere  that  he  was 
punished  for  them.     Ed. 


ON    ELECTION.  61 

It  is  a  striking  proof  of  the  deceitful  and  infatu- 
ating nature  of  sin,  and  the  pride  of  the  human 
heart. 


CHAPTER  III. 

THE  DOCTRINE  OF  ELECTION. 

Some  upright  minds,  being  subject  to  discour- 
agements through  misapprehensions  which  are 
often  the  fruit  of  misrepresentations  of  truth,  I 
shall  [now]  attend  to  another  subject  nearly  con- 
nected with  the  above,  at  the  very  name  of  which 
some  professors  are  startled,  though  it  is  fre- 
quently met  with  in  the  Scriptures  of  truth.  [This 
subject  is  the  doctrine  of  Election.] 

1.  Election  or  choice  always  implies  freedom  of 
will  in  the  person  or  persons  who  choose  or  elect. 
Constraint  or  compulsion  is  incompatible  with,  and 
opposite  to  choice,  which  must  be  voluntary  or 
not  at  all. 

2.  Every  elector  has  an  end  in  view,  in  respect 
of  which  he  makes  his  choice,  or  for  the  accom- 
plishment of  which  the  choice  is  made. 

3.  The  person  chosen  is  always  considered  as 
passive,  being  entirely  at  the  will  of  the  elector,  so 
far  as  relates  to  the  act  of  choosing. 

These  three  ideas  are  inseparably  connected 
with  election,  or  a  proper  choice,  whatever  kind 
of  election  we  refer  to,  whether  made  by  God  or 
man.  But  some  young  or  weak  Christians  have 
confused  or  discouraging  ideas  of  the  doctrine 


62 


DOCTRINAL    DIFFICULTIES. 


now  under  consideration,  for  want  of  attending 
to  the  different  senses  in  which  the  Scriptures 
speak  of  persons  heing  the  chosen,  or  the  elect  of 
God.  Of  this  ignorance  or  inattention  the  op- 
posers  of  sovereign  grace  take  the  advantage ; 
and  in  order  to  perplex  or  prejudice  their  minds, 
produce  Scripture  instances  of  some  who  were 
elected,  and  nevertheless  perished  in  their  sins, 
as  there  is  reason  to  think  Saul  and  Judas  did, 
and  yet  both  of  them  were  chosen  of  God-  Hence 
it  is  inferred,  that  as  some  are  lost  who  were 
elected,  therefore  election  does  not  secure  the 
salvation  of  those  who  are  chosen,  but  is  of  such 
a  nature  as  to  leave  their  future  happiness  and 
final  felicity  entirely  precarious.  As  such  infer- 
ences as  the  above,  at  the  first  view,  wear  the  ap- 
pearance of  truth,  it  is  no  wonder  that  some  gra- 
cious persons  are  indifferent  about  the  doctrine. 
But  the  apostle  exhorts  Christians  to  give  all  dili- 
gence to  make  their  calling  and  election  sure, 
by  being  able  to  produce  such  evidences  as  may 
demonstrate  their  personal  interest  in  Jehovah's 
choice:  the  knowledge  of  which,  in  the  judg- 
ment of  Jesus,  is  calculated  to  produce  in  his 
people  greater  pleasure  than  they  ought  to  take 
from  the  evidence  of  devils  being  in  subjection 
to  them.  To  have  hell  vanquished  must  afford 
unutterable  joy  to  those  who  wrestle  with  the 
powers  of  darkness;  "notwithstanding  in  this  re- 
joice not,  that  the  spirits  are  subject  unto  you, 
(saiih  the  Lord,)  but  rather  rejoice  because  your 


ON    ELECTION.  63 

names  are  written  in  heaven."  Luke  x.  20.  For 
the  relief  of  serious  inquirers  after  the  truth,  it  may 
be  proper  to  observe,  that  by  Election,  in  Scripture 
is  sometimes  intended  God's  setting  apart,  or 
choosing  a  people,  to  the  enjoyment  of  peculiar 
external  privileges;  in  that  sense  he  chose  the 
Jewish  nation,  and  therefore  they  as  a  nation,  not- 
withstanding their  wickedness,  are  frequently  call- 
ed the  Lord's  elect,  or  chosen  people.  Again,  the 
Lord  hath  elected,  or  chosen  particular  persons  to 
act  in  office  capacity  ;  as  Samuel,  Saul,  David,  and 
many  more  under  the  Old  Testament ;  and  Peter, 
James,  Judas,  and  others,  were  chosen,  or  elected 
in  like  manner  under  the  New.  Hence  Jesus  said 
to  his  disciples,  "  Have  not  I  chosen  you  twelve  ? 
and  one  of  you  is  a  devil." 

But  the  election  of  grace,  of  which  I  am  treat- 
ing, is  of  a  different  nature,  and  consists  in  God's 
choosing  of  persons  in  Christ  Jesus,  or  setting 
them  apart  as  in  connexion  with  him,  to  salva- 
tion, through  sanctification  of  the  Spirit,  and  be- 
lief of  the  truth.  Salvation  was  the  end  God  had 
in  view  ; — to  bring  his  chosen  to  the  possession 
and  enjoyment  of  salvation,  not  only  as  consist- 
ing in  a  deliverance  from  punishment,  but  from 
all  iniquity.  Therefore  in  the  definition  the 
apostle  gives  of  the  doctrine,  sanctification  by 
the  Spirit,  and  a  true  faith,  were  what  these  per- 
sons were  chosen  to  be  the  subjects  of,  through 
which  only,  salvation  could  be  enjoyed.  This 
choice  was  from  the  beginning,  or  ever  the  earth 


-h 


64  DOCTRINAL    DIFFICULTIES. 

was.  They  were  not  chosen,  because  they  were 
viewed  as  holy,  and  therefore  deserving  to  be  dis- 
tinguished as  God's  favorites,  on  account  of  their 
obedience  or  personal  purity,  but  that  they  should 
be  holy.  The  great  apostle,  in  his  deep,  but  de- 
lightful epistle  to  the  saints  at  Ephesus,  treats  of 
the  important  subject  in  so  full,  plain,  and  accu- 
rate a  manner,  as  to  answer  almost  every  perti- 
nent query  that  can  be  made  respecting  the  doc- 
trine. He  begins  with  expressions  of  fervid 
affection  and  humble  gratitude  to  its  infinite 
Author,  saying.  Blessed  be  the  God  and  Father  of 
our  Lord  Jesus  Christ. 

Q.     1.   What  hath  he  done  ? 

A.     Who  hath  blessed  us. 

Q,.     2.   With  what  hath  he  blessed  us  ? 

A.     With  all  spiritual  blessings. 

Q.     3.   Where  are  those  blessings  deposited  ? 

A.     In  Christ. 

Q,.  4.  Where  may  seeking  souls  expect  to  find 
and  enjoy  them  ? 

A.    In  heavenly  places  (or  things.) 

Q,.  5.  According  to  what  does  he  proceed  in 
the  bestowment  of  such  special  privileges:  is  it 
owing  to  our  choice  of  him  ? 

A.   No;  but  accordingas  he  hath  chosen  us  in  him. 

a.    6.  When? 

A.  Before  the  foundation  of  the  world. 

Q,.  7.  But  did  he  choose  us  because  we  were 
holy,  or  because  he  foresaw  we  would  be  so  ? 

A.  No ;  but  that  we  should  be  holy. 


ON    ELECTION.  65 

Q.    8.   Did  he  then  intend  that  all  such  should  T 
be  made  completely  holy  ?  \ 

A.     Yes,  and  without  blame  before  him  in  love. 

Q,.     9.    And  is  every  thing  aforesaid  absolutely 
secured  ? 

A.     Yes,  having  predestinated  us. 

Q.     10.   Predestinated  to  what? 

A.     Unto  the  adoption  of  children, 

Q.     Jl.   By,  and  to  whom  ? 

A.     By  Jesus  Christ  to  himself. 

Q.     12.   What  is  the  source  of  such  favors,  or 
from  whence  do  they  flow  ? 

A.     The  good  pleasure  of  his  will. 

Q.     13.   In  what  does  the  whole  terminate,  or 
to  what  does  it  lead  ? 

A.     To  the  praise  of  the  glory  of  his  grace. 

Wherein  he  hath  made  us  accepted  in  the  Be- 
loved, in  whom  we  have  redemption  through  his 
blood,  the  forgiveness  of  sins  according  to  the 
riches  of  his  grace.  See  Eph.  i.  4th  to  the  12th, 
Again,  the  same  inspired  writer  asserts,  such  were 
"chosen  to  salvation,  through  sanctification  of  the 
Spirit  and  belief  of  the  truth."  2  Thess.  ii.  13» 
God  kindly  connected  their  final  felicity  and  his 
own  eternal  glory,  when  he  ordained  them  to 
eternal  life.  Acts  xiii.  48.  But  though  Judas 
was  chosen  to  office,  he  was  not  chosen  to  holi- 
ness, for  Jesus,  when  speaking  to  the  disciples  as 
his  servants  and  true  followers  (Judas  being  pres- 
ent) he  said,  I  speak  not  of  you  all.  I  know 
whom  I  have  chosen.  John  xiii.  18.  The  names 
F 


66  DOCTRINAL    DIFFICULTIES. 

^'of  his  chosen  are  written  in  heaven,  and  all  such 
.  are  freed  from  condemnation.     Who  shall  lay  any- 
thing to  the  charge  of  God's  elect  ?   Rom.  viii.  33. 
:    All  this  could  not  [with  propriety]  be  said  of  the 
i   Jewish  nation,  nor  of  Judas,  and  many  more  who 
have  been  chosen  [merely]  to  office :    besides,  in- 
dividuals are  called  the  elect,  who  could  not  bear 
rule  in  the  church  of  God  ;    for  a  woman  was  not 
suffered  to  speak  in  the  cliurch,  nor  to  usurp  au- 
•    thority  over  the  man,  but  was  to  be  in  silence. 
;     1  Tim.  ii.  12.     Yet  we  read  of  an  elect  lady  and 
her  elect  sister.     2  John  i.  13.     If  God  hath  thus 
chosen,  the  end  he  had  in  view  will  certainly  be 
accomplished,  for  saith  Jesus,  "  AH  that  the  Fath- 
er giveth  me  shall  come  unto  me,  and  him  that 
Cometh   unto  me   I   will   in   no   wise   cast  out." 
"  His  people   shall  be  willing  in   the  day  of  his 
power,"  for  having  "loved  them  with  an  everlast- 
ing love,  therefore  with  loving  kindness   will  he 
draw  them."     No  one  instance  can  be  given  of 
God  having  chosen  any  people,  person,  or  place, 
to   that    which    was  not   actually    accomplished. 
Did  the  Lord  choose  the  Jewish  nation  to  pecu- 
liar privileges?   Yes,  and  in  consequence  of  that 
choice    they    had   the    advantage    of    all    other 
nations,    and    much    every    way.      Samuel    did 
actually    prophesy,    and   Saul    and  David    were 
really  kings  in  Israel.    Judas  was  actually  num- 
bered with  the  apostles,  and  with  them  took  part 
of  the  ministry  to  which  he  was  elected.     Moses 
was  Israel's    leader,  and  lawgiver,   because  he 


ON    ELECTION.  67 

was  chosen  by  the  Lord  to  such  dignity.  Aaron 
and  his  descendants  were  priests  of  the  most  high 
God,  because  they  were  elected  by  him  to  that 
office.  So  the  Lord  chose  Jerusalem  as  the  resi- 
dence of  the  ark,  and  the  place  where  sacrifices 
shouhl  be  offered  ;  and  thither  the  tribes  of  Israel 
actually  repaired  to  worship,  and  adore  him 
whose  dwelling  was  in  Zion.  In  no  one  instance 
did  Jehovah  choose  in  vain.  The  ends  he  had  in 
view  were  ever  accomplished.  And  if  so,  can 
there  be  any  reason  assigned  why  those,  and 
those  only  who  were  chosen  to  the  greatest  bless- 
ings, should  fall  short  of  them  ?  But  the  founda- 
tion standeth  sure,  having  this  seal,  the  Lord 
knoweth  them  that  are  his.  In  every  age  "as 
many  as  were  ordained  to  eternal  life  believed" 
"the  election  obtained  it,  but  the  rest  were  blind- 
ed" by  "  the  god  of  this  world,  who  blindeth  the 
eyes  of  them  who  believe  not."  "  So  then  at  this 
present  time  also  there  is  a  remnant  according  to 
the  election  of  grace,  and  if  by  grace,  then  it  is  no 
more  of  works,  otherwise  grace  is  no  more  grace." 
Rom.  xi.  5,  6. 

Another  stumbling-block  in  the  way  of  many 
inquirers,  next  to  the  doctrine  of  election,  is 
reprobation,  which  is  generally  [but  improperly] 
considered  as  the  counterpart  of  election,  and  re- 
lated to  it  as  its  direct  opposite ;  as  a  negative, 
is  related  to  a  positive  idea.  But  if  it  be  under- 
stood as  the  negative  of  election,  is  it  not  strange 
it  should  change  its  nature,  and,  in  controversy, 


68 


DOCTRINAL    DIFriCULTIES. 


become  a  positive  idea  ?  And  yet  as  such  it  has 
been  [both]  opposed  and  defended  with  great 
warmth  ;  for  the  adversaries  of  sovereign  grace 
scarcely  ever  directly  encounter  the  doctrine  of 
election  ;  but  artfully  file  off  to  reprobation,  as  if 
they  were  conscious  [that]  election  was  itself  in- 
vulnerable, and  could  not  possibly  be  reduced. 
But  from  the  mountain  of  reprobation  tfiey  attack 
the  doctrine  intended  to  be  demolished,  and  charge 
it  with  the  most  horrid  consequences,  too  shock- 
ing to  relate.  These  consequences  the  defend- 
ers of  sovereign  grace  have  repeatedly  proved  to 
be  quite  foreign  to,  and  not  in  the  least  inferable 
from,  the  doctrine  of  God's  sovereign  choice  of 
his  people  to  grace  and  glory.  But  perhaps  their 
defence  of  the  doctrine  of  reprobation  has  not 
been  equally  successful.  [And  no  wonder  ; — they 
have  unwarily  admitted  it  to  be  the  opposite  of 
election  ;  and  this  admission]  has  been  stumbling 
to  many  inquirers  after  truth,  and  encouraging  to 
its  opposers.  Election  or  choice,  indeed,  implies 
a  negative,  or  that  some  are  not  chosen  ;  which 
the  Scripture  calls  the  rest:  this  is  readily  allowed, 
but  reprobation  as  mentioned  in  Scripture  is  never 
opposed  to  election.  To  the  doctrine  of  election 
it  does  not  seem  related,  but  stands  in  a  quite  differ- 
ent situation  in  the  system  of  scriptural  divinity. 
1.  If  reprobation  conveyed  the  idea  of  non- 
election,  by  a  person  being  reprobated,  we  should 
understand  one  not  elected  ;  but  how  will  such 
an    idea  comport   with  the   apostle's   reasoning, 


ON    ELECTION.  69 

when  he  says,  "Know  ye  not  that  Jesus  Christ  is 
in  you  except  ye  be  reprobates  ?"  2  Cor.xv.  15.  To 
suppose  him  to  mean  they  were  not  elected  if 
Christ  was  not  in  tliem,  is  supposing  him  to  con- 
tradict his  own  experience,  and  oppose  self-evident 
facts  ;  for  there  was  a  time  when  Christ  was  not 
in  Paul  himself;  during  which  period  he  was  ex- 
ceeding mad  against  those  who  professed  the 
name  of  Jesus.  But,  says  he,  "  it  pleased  God  to  re- 
veal his  Son  in  me."  Before  this  happy  change 
took  place  he  was  in  a  state  of  reprobation,  for 
Christ  was  not  in  him,  and  yet  he  was  never  in  a 
stale  of  non-election,  hut  was  one  chosen  in  Christ 
before  the  world  was.  Again,  he  could  not  mean 
if  Christ  was  not  in  them  they  were  not  elected,  be- 
cause Christ  is  not  naturally  in  his  elect,  as  most  of 
them  know ;  and  [they]  lament, when  called  by  grace, 
that  they  lived  without  God  and  without  Christ  in 
the  world  ;  therefore,  during  that  period,  they  were 
reprohates,  not  having  Christ  in  them  ;  neverthe- 
less they  were  the  elect  of  God,  of  which  their  be- 
ing called  by  grace  is  a  proof.  From  hence  it  ap- 
pears that  reprobation  is  not  the  opposite  of  election. 
2.  That  reprobation  is  not  the  opposite  of  elec- 
tion will  appear  evident,  if  it  be  considered  that 
election  is  an  act  of  divine  sovereignty,  arising 
merely  from  the  will  of  God,  without  any  fitness 
in  creatures  deserving  to  be  so  distinguished  ;  but 
reprobation,  whenever  the  word  is  used  in  Scrip- 
ture, respects  a  comparative  deficiency,  or  an  es- 
sential defect  in  those  who  are  reprobated-     Eiec- 


70  DOCTRINAL    DIFFICULTIES. 

tion  is  the  effect  of,  or  entirely  flows  from  the  good 
pleasure  of  God's  will  in  favor  of  the  persons  of 
his  people  ;  but  reprobation  originates  not  merely 
from  God's  will,  but  from  the  natural  contrariety 
there  is  between  Jehovah's  purity  and  their  •pol- 
lution* 

3.  Reprobation  in  Scripture  always  stands  op- 
posed to,  and  is  the  natural  negative  of,  approba- 
tion, whether  it  respect  the  state  of  a  person,  the 
frame  of  his  mind,  or  the  nature  of  his  actions. 
Hence,  vile  professors  are  compared  to  the  alloy 

*  If  the  distinction  laid  down,  page  48,  between  the  love 
of  God  as  Natural  and  as  Sovereign  be  borne  in  mind,  it 
M'ill  render  even  more  clear,  the  point  which  the  author 
is  here  discussing.  Election  is  the  choice  which  sover- 
eign  love  makes  of  the  persons  of  such  as  shall  be  saved. 
But  Reprobation  is  not  the  opposite  of  this; — it  is  God's 
natural  aversion  to  the  disposition  (i.  e.  the  unkoliness} 
of  sinners,  whether  elect  or  not.  And  as  God's  natural 
hatred  to  the  disposition  of  an  impenitent  sinner  would 
be  no  proof  that  the  person  of  the  same  sinner  was  not 
an  object  of  his  sovereign  love,  so,  neither  is  the  fact  that 
a  man  is  reprobate,  any  proof  that  he  is  not  elect ;  for  as 
God  "  loved"  Israel  with  a  sovereign  love,  and  yet 
"  greatly  abhorred"  them  with  a  wa^MraZ  aversion,  (Psal. 
Ixxviii.  59,  comp.  62)  and  this  love  and  abhorrence  were 
not  only  compatible,  but  co-existent;  so  are  the  election 
and  reprobation  (i.  e.  disapproval ;  see  following  sec- 
tion) of  the  same  person  compatible,  and  may  be  co- 
existent, and,  therefore,  one  cannot  be  the  opposite  of 
the  other.    Ed. 


ON    ELECTION.  71 

or  dross  frequently  mixed   with  metal,  which  on 
trial  is   found  base  or  deficient  in  quality ;  there- 
fore  "  reprobate  silver  shall  men  call  them,  be- 
cause the  Lord   has  rejected  them."     Jer.  vi.  30. 
So  in    the  text  before  mentioned,  "  Know   ye  not 
that  Christ  is  in  you  except  ye  be  reprobates  ?"  the 
ai)ostle's  obvious  meaning  is,  that  such  are  destitute 
of  real  worth.     For,  however  splendid  a  profession 
be,  yet  without  Christ,   all  will  be  found  mere  re- 
fuse at  last ;  therefore  he  puts  them  upon  close  ex- 
amination, lest  they  should  be  deceived  by  appear- 
ances, Thinking  themselves  something,  while  in  fact 
they  are  nothing.    Hence  in  the  next  verse  he  adds, 
"But  I  trust  that  ye  shall  know  that  we  are  not 
reprobates."    2  Cor.  xiii.  5,  6 ;  and  in  verse  7,  he 
says,  "  Now  I  pray  to  God  that  ye  do  no  evil,  not 
that  we  should  appear  approved,  but  that  ye  should 
do  that  which  is  honest,   though  we  be  as  repro- 
bates."     Thus  he  considers  reprobation  and  appro- 
bation as  natural  opposites.     Again,  men  of  corrupt 
minds  are  said  to  be   ^^  reprobate  concerning  the 
faith,"  i.  e-  destitute  of  a  true  understanding  of  the 
truth.     2  Tim.  iii.  8.     And  the  "abominable  and 
disobedient  are   unto  every  good  work  reprobate." 
Tit.  i.  16.    Agreeable,   therefore,  to  this  view  of 
reprobation,  those  vile    affections    to  which   the 
Gentiles  were  given  up,  are  called   "a  reprobate 
mind."    Rom.  i.  26,  28,  29.     Meaning  that  their 
dispositions  and  conduct  were  odious,   and  could 
not  possibly  be  approved  of,  either  by  God  or  good 
men.    From  the  above  considerations  it  evidently 


72  DOCTRINAL    DIFFICULTIES. 

appears,  that  election  and  reprobation  are  not  in- 
separably connected,  nor  even  so  much  as  related 
as  kindred  ideas,  and  that  reprobation  does  not  in- 
tend an  absolute  appointment  to  eternal  misery, 
for  such  may  still  find  mercy  as  Paul  did  ;  but 
that  it  is  the  awful  opposite  to  divine  approbation, 
whether  it  respect  persons,  principles,  or  proceed- 
ings. 

But  some  may  reply.  Though  the  term  reproba- 
tion should  be  disused  as  relating  to  election,  yet  if 
the  ideas  be  retained  which  were  conveyed  by  it, 
the  doctrine  is  not  less  exceptionable  than  before. 
True ;  therefore,  let  us  calmly  consider  whether 
those  horrid  ideas,  which  the  opposers  of  election 
have  always  connected  with  the  term  reprobation, 
are,  or  are  not,  as  foreign  to  the  doctrine  of 
election  as  the  term  itself.  The  most  decent  and 
sober  opposers  of  the  doctrine  in  question^generally 
charge  it  with  implying  three  things:  1.  An  ap- 
pointment to  inevitable  destruction  of  those  who 
are  not  elected  ;  therefore,  2.  That  the  doctrine 
of  election  is  injurious  to  those  not  included  in  it; 
and  consequently,  8.  Is  a  reflection  on  the  justice 
or  moral  character  of  God.  These  reasons,  it  is 
confessed,  are  quite  sufficient  to  justify  a  dissent 
from  the  doctrine,  or  an  opposition  to  it,  supposing 
them  well  founded.  But  whether  these  awful  in- 
ferences are  the  genuine  offspring  of  election  or 
not  will  appear,  if  brought  under  impartial  exami- 
nation. 


ON    ELECTION.  73 

1.  Respecting  the  first  objection,  the  question 
is,  Whether  the  doctrine  of  election  (supposing  it  a 
fact)  be  the  cause  of,  or  in  the  least  influential  up- 
on, an  appointment  of  any  creature  to  destruction  ? 
That  it  was  neither  the  cause  nor  the  occasion  of 
such  an  appointment  is  demonstrably  evident  from 
its  very  nature.  It  could  not  liave  such  a  tendency, 
because  election  is  an  act  absolutely  sovereiijn,  or 
a  gracious  act  arising  simply  from  Jehovah's  will. 
But  punishment  does  not  arise  from  divine  sover- 
eignty. If  it  did,  it  would  be  causeless;  but  God 
never  punished  (therefore  never  intended  to  do  so) 
without  a  criminal  cause  in  the  creature.  God 
does  not  punish  for  sin  because  it  was  his  sovereign 
will ;  but  his  very  will  to  punish  arises  from  the 
holiness  of  his  nature  and  the  equity  of  his  govern- 
ment;  therefore  God's  intention  to  punish  arises 
from  a  distinct  source  from  that  out  of  which  elec- 
tion springs.  They  are  in  their  nature  eternally 
distinct,  as  any  acts  of  God  can  possibly  be.*  Such 
a  charge,  therefore,  might  as  well  be  brought 
against  creation  as  election.  It  seems  very  strange 
that  any  serious  person  should  oppose  the  idea  of 
God's  decreeing  to  punish  for  sin,  seeing  he  actually 

*  These  distinctions  may  be  thus  shown: — The 
*'  source"  of  election  is  mercy  ;  Eph.  ii.  4,  5.  That  of 
punishment  is  justice.  Luke  xxiii.  41.  The  "nature"  of 
the  two  acts  also  is  distinct ; — election  is  a  gracious  act ; 
Rom.  xi.  5.  Punishment  is  a  righteous  one ;  Rom. 
iii.  5,     Ed. 

G 


74  DOCTRINAL    DIFFICULTIES. 

does  SO,  which  he  could  not,  if  it  was  an  unrighte- 
ous thing  in  God  to  take  vengeance.  If  it  he  right 
for  the  Lord  to  punish  tiiose  who  are  punislied  by 
him,  it  could  not  be  wrong  to  resolve  to  do  so,  un- 
less it  be  ivrorig  to  determine  to  do  what  is  right. 
However,  such  a  decree  does  not  arise  from  elec- 
tion. What  is  opf)osite  to  election,  is  a  mere  nega- 
tion, or  a  leaving  others  in  that  state  in  which  all 
men  are  viewed  by  the  great  Eternal  when  he 
chose  his  people  :  therefore, 

2.  The  doctrine  is  not  injurious  to  those  not  in- 
cluded in  it ;  for  if  election  respected  its  objects  as 
sinless,  or  simply  considered  as  creatures  formed 
of  God,  which  some  think,  seeing  the  hap{>y  an- 
gels and  the  person  of  Chri.^t  were  included  in 
Jehovah's  choice,  those  from  among  whom  they 
were  chosen  could  not  be  deemed  punishahle,  be- 
ing considerefl  in  their  pure  unfallen  state  ;  there- 
fore election,  if  so  considered,  could  not  in  the  na- 
ture of  things,  be  the  cause  or  occasion  of  God's 
designing  to  punish  any  man.  If  the  election  of 
men  be  considered  as  a  clioice  of  cnmiwaZ  creatures^ 
or  of  creatures  considered  as  in  a  sinful  fallen 
Slate,  in  which  light  it  is  viewed  by  many,  because 
the  choice  is  unto  salvation  through  sanctifcation  of 
the  spirit,  (however,  the  different  staling  of  the  doc- 
trine is  only  a  circumstance  whicli  does  not  alter 
the  nature  of  the  truth  stated,  for  if  it  be  thus  con- 
sidered,) it  unavoidably  follows,  that  as  those  not 
included  in  the  sovereign  choice,  were  viewed  by 
God  as  sinful  when  the  choice  was  made;  there- 


ON    ELECTION.  75 

fore  the  choice  could  not  possibly  make  them  sinful 
nor  cause  them  to  he  viewed  as  criminals.  It  is 
singularly  absurd  to  sui)[)ose  the  prescience  of 
God,  or  his  all-comprehending  understanding,  to 
he  the  fruit  of  his  sovereign  will;  and  yet  this  ab- 
surdity, gross  as  it  is,  attends  the  objection,  which 
is  the  same  as  saying,  if  God  had  not  elected  some, 
he  would  never  have  known  or  tliougbt  of  the 
condition  of  others.  As  no  injury  is  done  to  any 
man  by  the  doctrine  in  question,  therefore, 

3.  It  is  not  contrary  to,  or  an  impeachment  of, 
the  moral  character  of  God.  In  election  there  is 
no  connivatice  at  sin  implied.  By  it,  sin  in  the 
chosen  was  not  rendered  less  odious,  nor  justice 
partially  administered  in  their  favour,  but  a  surety 
was  graciously  substituted  in  their  stead,  who  bore 
their  sins,  and  was  wounded  for  their  transgres- 
sions, and  by  whose  obedience  the  law  of  God  was 
magnified,  and  through  his  death  impartial  justice 
shone  with  tremendous  lustre.  Had  the  crimes  of 
which  the  elect  was  guilty  been  transferred  or  im- 
puted to  those  who  perish,  in  that  case  an  exemption 
of  the  elect  from  punishment  would  have  been 
unjust  and  injurious,  because  mercy  shown  to  them 
would  have  heightened  the  misery  of  others.  But 
as  every  one  who  perishes  suffers  only  according 
to  the  demerit  of  his  own  personal  sins,  therefore 
to  infer  that  the  doctrine  of  election  is  detrimental 
to  man,  and  unworthy  of  God,  discovers  either  ^pi^- 
idble  weakness,  or  powerful  prejudice  ;  for  such  in- 
ferences seem  as  opposite  to  truth,  decency  and 


76^  DOCTRINAL    DIFFICULTIES. 

common  sense,  as  a  man  would  appear  to  he,  if  he 
undertook  to  prove  that  God  is  cruel  because  he  is 
kind,  and  that  those  have  great  cause  to  complain 
who  were  never  injured.  That  the  doctrine  is  not 
inimical  to  Christian  experience,  but  of  contrary 
tendency,  will  be  shown  in  its  proper  place.  What 
has  been  said  I  hope  may  tend  to  remove  the  ob- 
jections against  it,"^  as  a  revealed  truth  of  great  im- 

*The  following  condensed  view  of  the  doctrine  of 
election,  may,  perhaps,  not  be  unacceptable  to  the 
young  Christian. 

1.  There  is  a  manifest  difference  among  mankind  in 
their  moral  and  religious  character  ; — a  difference  which 
is  not  merely  external,  but  apparently,  radical  and  essen- 
tial :  some  are  the  subjects  of  real,  vital  piety,  of  which 
others  are  entirely  destitute, 

2.  As  every  effect  must  originate  in  some  cause,  so 
this  difference  in  men's  characters  is  an  effect  of  some 
cause,  and  the  Scriptures  attribute  it  to  God  ;  Eph.  ii.  3, 
5.  "  We  were  by  nature  children  of  wrath  even  as 
others  ;  but  God — hath  quickened  us." 

3.  As  God  is  the  author  of  this  difference,  he  has, 
doubtless,  in  producing  it,  acted  like  an  intelligent  and 
wise  being.  But  such  a  Being  does  not  act  till  he  has 
determined  to  act;  and  each  act  is  part  of  a  plan  of  ope- 
ration:  therefore,  before  God  produced  this  difference  in 
men's  characters,  he  determined  to  produce  it,  and  the 
change  produced,  is  part  of  his  great  plan  of  operations ; 
i.  e.  what  he  has  done  in  time,  he  has  resolved  to  do  be- 
fore time  began  :  he  determined,  then,  to  effect  the  very 
change  he  has  effected,  and  in  the  very  persons  in  whom 


UNION    TO    CHRIST.  77 

portance,  in  consequence  of  which,  Christ  and  his 
people  were  so  connected  that  wiiat  he  did  was  im- 
putable to  them. 


CHAPTER  IV. 

UMOiV    TO    CHRIST. 

Though  the  Scriptures  speali  with  remarkable 
plainness  of  the  near  relation  subsisting  between 
Christ  and  his  churcli,  in  consequence  of  electing 
love,  yet  various  stumbling-blocks  are  frequent- 
ly found  in  the  way  of  [those  who  desire] 
clear  views  of  that  doctrine  ;  for  the  removal  of 

he  has  effected  it ;  (Rom.  viii.  29,  30,)  and  this  determi- 
nation is  election. 

From  this  it  will  be  seen  that  election  has  absolutely 
no  hearing  upon  any  but  the  saved  ;  it  does  not  touch,  or 
at  all  regard  others  ; — no  more  than  if  they  had  not  any 
being.  It  leaves  them  exactly  as  they  were, and  as  they 
would  have  been  if  there  had  been  no  election  at  all. 

From  an  inspection  of  the  passage  just  referred  to,  in 
connection  with  the  above  remarks,  it  will  be  seen,  also, 
that  so  far  from  election  securing  the  salvation  of  any, 
irrespective  of  character  and  piety,  their  character  is  one 
object  regarded  in  their  election  ;  and  election  secures 
that  it  shall  be  holy  ;  (Eph.  i.4.)  Election,  as  we  have 
seen,  was  the  determination  that  there  should  be  a  differ- 
ence in  conduct  and  character  between  its  objects  and 
others ;  and  that  they  should  be  sanctified  in  spirit,  by  the 
belief  of  the  truth.    2  Thes.  ii.  13. 


78 


DOCTRINAL    DIFFICULTIES. 


which,  if  God  please  to  bless  the  attempt,  let  us 
now  brie%  consider,  [that  relation  to  Christ  which 
is  expressed  by  the  title  of  the  present  chapter.] 

Various  warm  disputes  have  existed  among  the 
people  of  God  about  union  to  Christ,  particu- 
larly as  relating  to  its  commencement,  which  is 
thought  by  some  to  have  been  from  everlasting, 
and  by  others  not  till,  or  after  believing.  Though 
agreed  in  the  main  about  its  nature  and  duration, 
each  side  has  been  pretty  free,  and  fertile  in  the 
invention  of  consequences,  as  arising  from  their 
opponents'  sentiments,  which  [consequences,]  per- 
haps, are  equally  abhorrent  to  both.  On  this  ac- 
count, many  sincere  inquirers  after  truth  have  been 
greatly  discouraged,  wounded  in  their  minds,  and 
prevented  making  progress  in  religious  attainments. 
Some  are  likewise  perplexed  and  stumbled  by  a 
thii-d  party,  who,  differing  from  the  other  about 
the  nature  of  the  union,  therefore  deny  its  durabil- 
ity^ and  maintain  that  those  who  are  in  Christ  to- 
day may  ])ossibly  be  in  hell  to-morrow.  Perhaps 
the  doctrine  of  union  with  Christ  may  be  of  such  a 
copious  and  complex  nature,  as  to  justify  in  some 
measure  the  sentiment  of  each,  who  viewing  the  sub- 
ject in  detached  parts  only,  therefore  may  conclude 
some  things  are  opposite,  which  are,  in  fact,  only 
distinct.  However,  so  far  as  that  may  be  the  case 
with  common  Christians,  an  impartial  survey,  or 
review  of  ilie  subject,  may  have  a  conciliating 
tendency;  for  which  purpose  it  should  be  consid- 
ered, that  union  to  Christ  is  of  a  threefold  nature. 


UNION    TO    CHRIST.  79 

which  may  (for  the  sake  of  keeping  ideas  distinct) 
be  denominated,  visible^  vital,  and  virtual. 

First ;  By  visible,  is  intended  a  credible  profes- 
sion of  Christ,  joined  with  an  apparent  subjection 
to  him,  or  an  embracing  his  gospel,  and  obeying 
his  laws.  Where  there  appears  love  to  Jesus,  and 
subjection  to  him  as  a  Saviour,  and  a  Sovereign, 
we  are  bound  to  consider  such  persons  as  related 
to  him,  and  to  love  them  accordingly.  The 
apostle,  treating  of  the  visible  church  as  in  union 
with  Christ,  founded  on  profession,  says,  We  being 
many,  are  one  body  in  Christ,  and  every  one  mem- 
bers one  of  another.  Rom.  xii.  5.  And  speaking 
of  the  churches  of  Judea,  he  adds,  which  were  in 
Christ.  Gal.  i.  22.  To  be  therefore  in  the  church 
by  a  credible  ])rofession,  was  called  a  being  in 
Christ,  as  in  1  Cor.  xii.  2.  See  Gal.  iii.  27 ;  I  Cor. 
xii.  13.  Yet  it  is  evident  that  the  apostle  did  not 
account  all  were  true  believers  which  were  in 
Christ  by  profession,  though  he  was  bound  in 
charity  to  hope  thus  of  them  all,  till  there  was 
evidence  to  the  contrary.  The  inspired  penmen 
did  not  certainly  know  the  gracious  state  of  the 
persons  they  addressed,  but  had  cheering  hopes 
and  distressing  fears,  respecting  those  to  whom 
they  ministered.  See  Epist.  to  Gal.  Even  Jesus, 
"  who  knew  what  was  in  man,"  generally,  as  a 
minister,  addressed  his  own  people  by  such  terms 
as  were  descriptive  of  gracious  dispositions;  Matt, 
v.  As  many  are  in  Christ  only  by  a  profession, 
Iiaving  a  name  to  live,  and  *tre  dead,  therefore 


80  DOCTRINAL    DIFFICULTIES. 

there  is  a  striking  pro])riety  in  the  various  ifs  we 
meet  with  in  Scripture,  when  promises  and  en- 
couragements are  treated  of,  which  ifs  do  not  im- 
ply an  uncertainty  of  a  true  believer's  future  hap- 
piness; but  an  uncertainty  respecting  who  the 
persons  are  that  have  believed  through  grace. 
With  what  jealousy  does  Paul  sf)eak  of  the  Gala- 
tian  churches,  and  of  many  in  that  of  Corinth  ; 
and  with  what  caution  does  Peter  mention  one 
whom  he  greatly  valued,  "Sylvanus,  a  faithful 
brother,  as  I  suppose."  2  Pet.  v.  12.  The  visible 
kingdom  of  Christ  is  compared  to  a  net  which  en- 
closeth  divers  kinds:  but  the  Lord,  who  searcheth 
the  heart,  will  take  care  of  the  good,  and  cast  the 
bad  away.  Then  many  who  were  visibly  in  con- 
nexion with  Christ,  who  ate  and  drank  in  his 
presence,  who  were  the  children  of  the  kingdom, 
and  visible  members  of  his  body,  the  church,  will 
be  cast  out ;  so  that  those  who  are  found  fruitless 
branches  in  Christ,  will  be  broken  off,  and  burned 
with  unquenchable  fire.  Therefore  it  is  granted 
that  many  who  are  in  Christ,  in  [this]  sense,  [i.  e. 
visibly,]  may  notwithstanding  lift  up  their  eyes  in 
hell,  being  in  torment. 

Secondly  ;  there  is  a  vital  union,  or  a  divine 
connexion  between  Christ  and  his  people,  which 
takes  place  at  regeneration,  when  the  soul  is 
made  to  hear  the  voice  of  the  Son  of  God  and 
live ;  for  the  Son  quickeneth  whom  he  will.  Hence 
the  apostle  says,  "  I  live ;  yet  not  I,  but  Christ 
which  liveth  in  me."    To  live  implies  three  things, 


UNION    TO    CHRIST.  8  1 

all  whicl),  in  a  spiritual  sense,  every  true  Christian 
is  the   subject   of,   viz.;    sensation,   animation, 

PRESERVATION. 

1.  Sensation.  They  feel  the  burden  of  guilt, 
and  are  sensible  of  the  plague  of  their  own  hearts. 
They  are  convinced  of  their  wants  and  weakness, 
and  are  conscious  of  being  in  a  condition  both 
mean  and  miserable.  They  see  their  own  deform- 
ity and  Jehovah's  beauty.  Their  ears  are  open  to 
receive  instruction  ;  and  the  voice  of  God  in  his 
word,  whether  terrific  or  tender,  makes  deep  and 
durable  impressions  on  their  minds.  They  have  a 
taste  for  the  things  of  religion,  after  which  they 
hunger  and  thirst.  To  them  Christ  is  precious: 
his  name  is  an  ointment  [)oured  forth,  his  beauty  is 
as  the  olive-tree,  and  his  smell  as  Lebanon  ;  yea,  he 
is  altogether  lovely.  All  their  spiritual  sensations, 
whether  painful  orpleasurable,  are  in  consequence, 
o^ living  union  w'\th  Jesus;  for  })rior  to  its  com- 
mencement they  were  dead  in  sin,  and  destitute  of 
every   holy    emotion    and    perception. 

2.  Animation.  Christian  activity  is  entirely 
owing  to  Christ's  animative  influence.  Through 
his  Spirit  and  all-sufficient  grace,  they  serve 
with  pleasiu*e,  or  suffer  with  patience ;  they 
strive  and  war  against  sin,  and  wrestle  with 
princij>alities  and  powers,  over  all  which  they 
are  more  than  conquerors  through  him  who  hath 
loved  them.  Yea,  they  can  do  all  things  through 
Christ  strengthening  them,  and  without  him  they 
can  do  nothing. 


82  DOCTRINAL    DIFFICULTIES. 

3.  Preservation.  The  princi|)le  of  animation 
ever  discovers  an  inclination  to  preserve  its  connex- 
ion with  that  which  is  animated  by  it :  this  is  obvi- 
ous not  only  in  rational  life,  but  even  in  animal 
likewise.  So,  Christ  has  always  discovered  an  en- 
tire, infinite  inclination  to  keep  and  preserve  his 
people  in  connexion  with  himself.  He  influences 
theni  to  love,  and  labor  for  the  meat  which  perish- 
eth  not.  He  alarms  their  fears  that  they  may  es- 
cape danger,  and  strengthens  their  faith  that  they 
may  lay  hold  of  eternal  life,  secures  their  love  by 
fresh  discoveries  of  divine  heauiies,  and  the  suita- 
bleness of  celestial  objects  to  heaven-horn  souls. 
Thus  he  draivs  them  in  the  paths  of  duty  by  the 
bands  of  love,  and  by  the  cords  of  a  man.  He  is 
the  author  of  then-  preservation^  in  such  a  way  as  to 
prevent  presumption,  and  secure  their  attention  to 
appointed  means,  which  Divine  wisdom  has  con- 
nected with  the  desired  end.  He  says  he  never 
will  leave  them,  but  will  be  with  them  always  to 
the  end  of  the  world  ;  and  writes  his  law  in  their 
hearts,  that  they  might  not  finally  depart  from 
him.  He  saves  them,  therefore,  not  contrary  to 
\he\Y  indination^  but  with  their /ree  consent,  and 
fervent  desire.  He  that  is  joined  unto  the  Lord  is 
one  spirit ;  1  Cor.  vi.  17.  Between  Jesus  and 
them,  there  is  a  oneness  in  perception,  affection,  in- 
terest, and  end.  As  they  are  precious  to  him,  so 
he  is  precious  to  them ;  the  chief  among  ten 
thousand,  and  altogether  lovely.  His  interest  is 
theirs,  and  theirs  is  his.     He  rejoiceth  in  the  pros- 


UNION    TO    CHSIST.  83 

perity  of  his  people,  and  they  esteem  Jerusalem, 
i.  e.  his  cause  on  earth,  above  their  chief  joy  ;  his 
revealed  designs  correspond  with  their  real  desires. 
The  destruction  of  sin  and  the  perfection  of  purity 
they  long  for.  He  gave  his  life  for  them,  neither 
do  they  count  theirs  too  dear  to  sacrifice  on  his 
behalf;  their  life  therefore  is  in  their  hand,  ready 
to  be  delivered  up  at  their  Saviour's  call.  They 
rejoice  in  Jesus  on  account  of  his  mediatorial  obe- 
dience, not  only  as  it  is  their  security  from  con- 
demnation, but  as  it  does  infinite  honour  to 
Heaven's  righteous  law.  What  Christ  has  done, 
intentionally  centres,  and  will  ultimately  termi- 
nate, in  the  vindication  of  God's  moral  govern- 
ment, and  the  eternal  display  of  Jehovah's  essen- 
tial perfections,  in  all  their  native  beauty,  and 
infinite  excellency,  grandeur,  and  glory,  that  God) 
to  whom  sinners  have  an  aversion,  may  appear 
and  be  acknowledged,  not  only  by  angels,  but  by 
men,  as  all  in  all.  As  influenced  by  grace,  the 
true  believer  says,  "  Oh,  how  I  love  thy  law  !" 
"I  delight  in  the  law  of  God  after  the  inward 
man."  Jehovah  he  admires  and  adores  ;  and  when 
he  takes  a  solemn  view  of  the  great  Eternal, 
whose  glory  dazzles  angelic  eyes,  he  is  astonished, 
confounded,  and  lost,  in  pleasing  tvonder.  He 
sinks  into  profound  contempt  of  himself,  and  feels 
keen  reflections  on  his  criminal  want  of  affection 
to,  and  departures  from  a  Being  so  infinitely  de- 
serving the  supreme  love  of  men  and  angels.  But 
on   the  revival  of  hope,  with  humble  reverence, 


84  DOCTRI.XAL    DIFFICULTIES. 

and  holy  rapture,  he  sings,  "  The  Lord  is  my  por- 
tion, saith  my  soul.  He  is  my  rock  and  fortress,  and 
my  deliverer,  my  God,  my  strength,  my  buckler,  my 
salvation,  and  my  high  tower.  In  his  presence  is 
fulness  of  joy,  at  his  right  hand  are  pleasures  for 
evermore.  Then  shall  I  be  satisfied,  when  I 
awake  in  his  likeness."  Though  conscious  of 
meanness  and  demerit,  his  language  now  is,  "Will 
he  plead  against  me  with  his  great  power?  No, 
but  he  will  put  strength  into  me."  "  I  know  whom 
I  have  believed.  He  hath  said.  My  grace  shall  be 
sufficient  for  thee,  my  strength  is  made  perfect  in 
weakness.  Tlie  Lord  will  i)reserve  me  unto  his 
heavenly  kingdom,  to  whom  be  glory  for  ever  and 
ever.     Amen." 

As  such  souls  freely  give  themselves  unto  the 
Lord,  so  he  receives  them  graciously,  and  rejoiceth 
in  them  as  Iiis  spouse,  his  property,  and  portion; 
it  is  his  will,  and  their  desire  to  be  like  him,  and 
with  him  forever;  and  for  them  to  die  is  gain. 
Therefore,  though  siioals  of  professors  perish, 
none  who  are  possessors  of  his  grace  ever  shall. 
Their  internal  life  is  eternal  in  its  duration ;  for 
thus  saith  the  Lord,  "  I  give  unto  my  sheep  eter- 
nal life,  and  they  shall  never  perish,  neither  shall 
any  pluck  them  out  of  my  hand."  John  x.  28. 
"He  that  believeth  on  him  is  not  condemned." 
John  iii.  18.  "There  is  therefore  now  no  condem- 
nation to  them  that  are  in  Christ  Jesus,  who  walk 
not  after  the  flesh,  but  after  the  Si)irit."  Rom. 
viii.  1.    As  there  is  no  condemnation  to  such  nowy 


UNION    TO    CHRIST.  85 

there  never  shall  be  any.  "Verily,  verily,  I  say 
unto  you,  he  that  heareth  my  word  and  believeth, 
shall  not  con^.e  into  condemnation,  but  is  passed 
from  death  unto  life.  John  v.  24.  Whoso  be- 
lieveth  on  him,  shall  not  perish,  but  have  eternal 
life.  John  iii.  15,  16.  They  shall  never  die ; 
though  they  were  dead,  yet  shall  they  live.  John 
xi.  25.  Who  shall  separate  them  from  the  love  of 
Christ?  Rom.  viii.  35.  Whose  Spirit  is  in  them 
as  a  well  of  water  springing  up  into  everlasting 
life.  John  iv.  14.  He  that  hath  the  Son  hath 
life,  and  he  that  hath  not  the  Son  of  God  hath 
not  life"  Those,  therefore,  who  are  vitally  united 
to  Christ,  cannot  lose  their  spiritual  life  while  he 
maintains  his  own  ;  for  he  hath  said,  "Because  I 
live  ye  shall  live  also."  Being  bought  by  his  pre- 
cious blood,  and  kept  by  almighty  power,  they 
therefore  may  conclude  with  the  apostle,  "That 
when  Christ,  who  is  their  life,  shall  appear,  they 
shall  also  appear  with  him  in  glory." 

There  is,  therefore,  no  real  contradiction  in  the 
declarations  in  Scri])ture,  though  they  may  to 
some  appear  opposite,  respecting  the  Jinal  state  of 
those  who  are  united  to  Christ ;  for  salvation  is 
not  inseparably  connected  with  a  visible,  but  with 
a  vital  union  to  the  Son  of  God.  Those  who  per- 
ish never  were  spiritually  in  Christ:  he  was  never 
the  home  of  their  hearts.  They  never  approved  of 
him,  nor  he  of  them  ;  therefore  he  will  say  to  all 
that  shall  be  doomed  to  destruction,  I  never  knew 
you.    Though  they  may   have   been  among  the 


86  DOCTRINAL    DIFFICULTIES. 

saints,  yet  such  were  never  of  them  ;  but  of  a  con- 
trary character  all  the  wliile.  Hence  of  apostates 
the  apostle  thus  speaks:  "They  went  out  from 
us,  but  they  were  not  of  us,  for  if  they  had  been 
of  us,  they  would  no  doubt  have  continued  with 
us ;  but  they  went  out  that  they  might  be  made 
manifest,  that  they  were  not  all  of  us,  but  ye  have 
an  unction  from  the  Holy  One"  &c.  1  John  ii.  19, 20. 
Thus  it  appears,  that  a  visible  and  a  vital  union  to 
Christ  are  very  distinct ;  and  yet  they  are  not  op- 
posites,  for  a  profession  of  Christ  cannot  be  deemed 
contrary  to  a  possession  of  him. 

Thirdly,  Vital  union  is  distinct  from  virtual, 
though  one  is  not  contrary  or  opposite  to  the  other. 
By  virtual  union  with  Christ,  is  intended  a  real 
connexion  subsisting  between  him  and  the  elect  of 
God  considered  simply  as  such.  That  there  was 
such  a  connexion  antecedent  to  vital  union,  is  evi- 
dent from  the  following  considerations.  They 
were  chosen  in  Christ,  and  given  to  him ;  in 
covenant  he  represented  them  as  a  federal  head. 
He  became  a  surety  for  them,  and  on  their  behalf 
was  made  under  the  law,  in  consequence  of  which 
there  was  a  legal  connexion  of  union  established 
between  him  and  them.  The  substitution  of  his 
person  under  the  law  in  their  stead,  was  the 
ground  of  the  imputation  of  their  sins  to  him,  and 
of  his  obedience  for  them.  What  he  did  and  en- 
dured, would  have  had  no  efficacy  in  their  favour, 
had  they  not  been  personally  interested  in  him. 
Their  sins  could  not  have  been  done  away  by  the 


UNION    TO    CHRIST.  87 

sacrifice  of  himself,  had  he  not  given  himself /or 
them  in  particular  or  died  in  their  stead.  But  as 
their  kinsman-Redeemer,  he  ransomed  them  from 
death,  and  as  the  Head  of  the  church,  he  became 
the  Saviour  of  the  body.  Thus  was  he  related  to 
his  chosen,  as  their  head  of  representation  ;  and, 
as  their  surety,  by  his  gracious  engagements  and 
condescending  substitution  of  his  person  [to  endure 
the  penalties  of  the  law]  in  their  place,  and  by  his 
performing  for  them  what  was  required  of  them, 
he  became  the  Lord  their  righteousness,  and  by  his 
death  he  procured  on  their  behalf  an  eternal 
exemption  from  deserved  punishment,  and  a  legal 
title  to  everlasting  bliss.  In  consequence  of  tliis 
union,  the  elect  were  intrusted  to  his  care,  and 
were  preserved  in  Christ  Jesus,  and,  therefore, 
called  to  be  saints.  By  virtue  of  the  aforesaid  con- 
nexion, they  are  said  to  be  his  sheep,  whom  he 
must  bring  ;  for  of  all  that  the  Father  hath  given 
him,  he  will  lose  none  :  and  from  thence  ariseth  the 
propriety  of  the  apostle's  language  in  Eph.  ii.4,  6: 
**  God  who  is  rich  in  mercy,  for  his  great  love 
wherewith  he  loved  us,evenivhenwe  were  dead 
in  sins,  hath  quickened  us  together  with  Christ, 
and  hath  raised  us  up  together,  and  made  us 
sit  together  in  heavenly  places  in  Christ  Jesus." 
Now  as  this  virtual  union  docs  not  supersede  vital, 
or  render  it  unnecessary,  but  is  the  secret  source 
from  whence  it  flows,  why  then  should  the  godly 
quarrel  one  with  another  about  what  is  so  evi- 
dently consistent  ?  Though  fruit  be  only  found  in 
the  branches,  yet  the  root  is  surely  not  unprofi- 


88  DOCTRINAL    DIFFICULTIES. 

table,  seeing  from  thence  the  sap  of  the  tree  pro- 
ceeds. According  to  this  simile  we  may  observe, 
what  the  Scripture  calls  bringing  forth  fruit  unto 
God,  can  only  be  expected  among  professors  of 
religion,  who  are  in  Christ  as  visible  branches. 
But  even  amongst  them,  will  no  fruit  be  found 
without  sap  or  living  nourishment ;  and  there  can 
be  no  vital  nourishment,  but  in  consequence  of 
union  with  the  root.  As  none  ever  imagine  there 
is  no  connexion  between  the  i-oot  and  branches  of  a 
tree  till  blossoms  appear,  why  then  should  any 
think  there  is  no  connexion  between  Christ  the 
root  of  the  righteous,  and  his  people,  before  the  ap- 
pearance of  grace  ?  It  is  owing  to  the  appearance 
of  gracious  dispositions,  that  a  relation  to  Christ 
is  discovered,  or  claimable  by  any  person  what- 
ever: nevertheless,  the  union  or  relation  in  the  last 
sense  in  which  we  have  been  speaking,  does  not 
then  commence.  If  there  was  no  previous  secret 
connexion  with  Christ,  from  whence  did  grace 
proceed  to  the  soul?  It  must  have  a  source  or 
original  cause.  The  apostle  observes  all  spiritual 
blessings  were  given  us  in  Christ.  Eph.  i.  3.  If 
Christ  was  intrusted  with  all  spiritual  blessings  to 
communicate  to  his  people,  then  no  spiritual  bless- 
ing is  ever  possessed,  but  what  flows  from  him ; 
and  if  so,  there  must  be  a  prior  cormexion  w^ith 
him.  Believers  have  reason  gratefully  to  ac- 
knowledge that  they  all  have  received  out  of  his 
fulness,  grace  for  grace.  John  i.  J 6.  To  the  hesi- 
tating soul  we  would  recommend  a  close  consider- 


UNION    TO    CHRIST.  89 

ation  of  the  apostle's  query;    "What  hast  thou, 
that  thou  didst  uot  receive:"  1  Cor.  iv.  7. 

The  doctrine  of  union  between  Christ  and  his 
church  is  of  a  nature  so  copious,  that  no  one  meta- 
phor can  properly  represent  it ;  therefore  in  the 
Scriptures  we  meet  with  various  similitudes,  tend- 
ing to  illustrate  the  important  subject.  Christ  is 
frequently  compared  to  a  foundation,  on  which 
his  people  are  built ;  but  that  conveying  only  the 
idea  of  support,  therefore  he  is  compared  to  a  root, 
by  which  the  idea  of  injluence  is  hkewise  illustra- 
ted. But  though  branches  are  influenced,  and 
rendered  fruitful,  in  consequence  of  conveyed 
nourishment,  yet  Christian  activity  is  not  thereby 
properly  represented  :  to  supply  this  defect,  Christ 
and  his  people  are  farther  illustrated  by  the 
union  subsisting  between  head  and  memhers.  But 
though  the  idea  of  activity  is  thereby  conveyed, 
there  is  still  a  material  defect,  for  the  relation  be- 
tween these  is  quite  involuntary.  Had  it  been/ 
otherwise,  the  head  might  possibly  have  chosen 
better  feet,  cr  better  hands ;  and  had  they  been  the 
subjects  of  distinct  volition,  they  would,  probably, 
have  chosen  to  have  been  in  union  with  a  better 
head:  theretore  to  supply  the  deficiency  of  the 
above  simile,  and  to  include  the  idea  of  mutual 
choice  and  social  endearments,  Christ  and  his  church 
are  compared  to  husband  and  wife.  If  then  we 
are  in  such  near  and  close  connexion  with  the 
blessed  Jesus,  as  the  Scriptures  assert,  and,  by  so 
many  significant  similitudes,  illustrate  his  own 
H 


90  DOCTRINAL    DIFFICULTIES. 

people  to  be,  let  us  frequently  think  of,  and  bless 
God  for,  that  sovereign  and  inseparable  love  whicji 
constituted  the  relation.  It  is  all  of  God,  as  is 
devoutly  acknowledged  by  that  sweet  singer  in 
our  British  Israel,  the  late  Dr.  Watts,  who  of  the 
Father's  love  and  choice  thus  speaks  : 

Christ  be  my  first  elect,  he  said, 

Then  chose  our  souls  in  Christ  our  Head  ; 

Nor  shall  our  souls  be  thence  remov'd, 

Till  he  forgets  his  first  belov'd. 


CHAPTER  V. 


rp:lation  to  god. 


As  there  are  unhappy  differences  among  the 
professors  of  religion  about  union  to  Christ,  so 
in  like  manner  they  are  subject  to  cast  stumbling- 
blocks  in  each  other's  way  respecting  relation  to 
God. 

For  the  removal  of  these,  and  the  purpose  of 
reconciliation,  let  us  consider  on  what,  relation 
to  God  is  founded.  That  relation  in  which  God's 
people  stand  unto  himself,  distinct  from  others, 
according  to  the  Scripture,  arises  from  adoption 
and  regeneration.  Adoption  is  a  taking  those  into 
the  relation  of  sons,  and  treating  them  as  such, 
who  are  not  so  by  nature.  Now  God's  people 
were  all  by  nature  aliens  ;  but,  by  adopting  grace, 
[they]  were  by   him   considered  as  his  children. 


RELATION    TO    GOD.  91 

Again,  His  people  are  all  his  children   hy  hirth; 
being  born  again,  they  possess  or  partake  of  his 
nature,  as  it  consists   in  righteousness   and   true 
holiness,  and  so  bear  his  image.      Adoption  con- 
stitutes relation,  but  does  not  convey  likeness  of 
nature;    but  regeneration  does  both.     Adoption  is 
before,  or  antecedent  to  regeneration,  for  there  is 
no  propriety  in  supposing  those  are  made  sons  by 
adoption    who    are   so    by   birth.      No   man    ever 
adopted  his  own  son  ;   those  who  are  sons  by  na- 
ture,  need    not    to    he    made   sons   by   adoption. 
Though   the  y)ersons  who  are  regenerated   were 
adopted,  yet  they  were  not  adopted  as  regenerate, 
but  when  they  were  in   a  stale  of  alienation  from 
God.     In  which  state  all   men   are  by  nature,  as 
the  descendants  of  an  apostate  head.     Adoption  is 
therefore    the   taking   those   into    the   relation    of 
children,  who  are  not  so  by  nature,  or  reckoning, 
or  accounting  those  sons,  who  are  not,  [as  yet, 
such]  by  regeneration.      Relation  by  adoption  is, 
therefore,  quite  distinct  from  sonship  arising  from 
regeneration,    or   a   being   generated,    and   born 
anew  ;    and  accordingly  we  find  it  treated  of  as  a 
separate  subject  in  the  word  of  God.     Adoption  is 
an  act  of  God's  sovereign  ivill,  according  to  Eph. 
i.  5,  6.     "Having  predestinated  us  unto  the  adop- 
tion of  children  by  Jesus  Christ  to  himself,  accord- 
ing to  the  good  pleasure  of  his  will,  to  the  praise 
and  glory  of  his  grace,  wherein  he  hath  made  us 
accepted  in  the  beloved."     Regeneration  is   the 
work  of  his  power,  it  is  a  manifest  change  of  soul 


92 


DOCTRINAL    DIFFICULTIES. 


produced  by  his  Holy  Spirit.  "Not  by  works  of 
righteousness  which  we  have  done,  but  according 
to  his  mercy  he  saved  us  by  the  washing  of  regen- 
eration, and  renewing  of  the  Holy  Ghost."  Tit. 
iii.  5.  The  people  of  God,  considered  as  children 
by  adoption,  were  the  subjects  of  redemption. 
Being,  through  sin,  in  a  state  of  distance  and 
dreadful  captivity,  Christ  gave  his  life  a  ransom 
for  them.  "  He  died,  the  just  for  the  unjust,  that 
he  might  bring  thein  to  God."  Hence  those  who 
were  sometime  afar  off  are  made  nigh  by  the 
blood  of  his  Son.  It  was  therefore  expedient  that 
Christ  should  die  for  the  people,  and  gather  to- 
gether in  one  the  children  of  God  that  were  scat- 
tered abroad.  John  xi.  50,  52.  For  it  became  him 
for  whom  are  all  things,  and  by  whom  are  all 
things,  in  bringing  many  sons  unto  glory,  to 
make  the  captain  of  their  salvation  perfect  through 
sufferings.  Heb.  ii.  10.  They  were  not  redeemed, 
considered  as  saints,  but  as  sinney-s  ;  not  redeemed 
as  children,  by  regeneration,  but  as  sons  by  adop- 
tion;  and  of  them,  as  such,  Christ  will  at  last  say, 
"Father,  here  am  I  and  the  children  which  thou 
hast  given  me."  The  application  of  redeeming 
love,  and  the  possession  of  the  Redeemer's  pur- 
chase is  not  enjoyed,  nor  by  them  desired  till  re- 
newed in  the  spirit  of  their  minds;  but  being 
God's  adopted  sons,  therefore  in  his  account 
they  were  entitled  to  them ;  and  because  they 
were  sons,  the  Spirit  of  Christ  is  sent  into  their 
hearts,  crying,  Abba,  Father.    It  is  owing  to  the 


RELATION    TO    GOD.  93 

Spirit  of  adoption,  or  the  Holy  Ghost,  bearing 
witness  to  their  relationship  as  the  children  of 
God,  that  they  are  delivered  from  that  bondage 
and  fear  which  would  otherwise  overwhelm 
them,  in  consequence  of  a  sight  and  sense  of 
critninal  distance  from  God,  and  unlikeness  to 
him.  Rom.  viii.  15,  17.  The  bodies  of  God's 
l)eople  were  included  in  the  act  of  adoption,  and 
with  their  souls  were  given  to  Christ,  and  bought 
by  him  ;  "Ye  are  bouglit  with  a  price,  wherefore 
glorify  God  in  your  bodies, — which  are  his. 
But  though  the  members  of  the  body  are  instru- 
ments of  righteousness  unto  holiness,  in  conse- 
quence of  a  person  being  renewed  in  the  spirit  of 
his  mind,  yet  while  in  this  life  the  bodies  of  the 
saints  have  no  })eculiar  marks  of  divine  sonship, 
but  are  subject  to  vanity,  bondage,  and  corruption. 
The  privileges  of  adoption,  therefore,  as  relating 
to  them,  will  not  be  enjoyed  till  the  resurrection, 
for  the  bodies  o{ all  men  through  sin  are  the  seat 
of  n)isery ;  and  not  only  bodies  in  general,  but 
ourselves  also,  which  have  the  first  fruits  of  the 
Spirit,  even  we  ourselves  groan  within  ourselves, 
waiting  for  the  adoption,  to  wit,  the  redemption 
of  the  body."  Rom.  viii.  23.  Sonship  by  adoption 
is  not  contrary  to,  nor  does  it  render  relationship  to 
God  by  regeneration,  unnecessary;  there  is  as 
much  need  of  a  meetness  for  heaven  as  of  a  title  to  it. 
In  order  to  consummate  happiness,  it  is  as  neces- 
sary to  have  a  disposition,  or  taste,  for  pure  and 
refined  pleasure,  as  it  is  to  be^elivered  from  pain. 


94  DOCTRINAL    DIFFICULTIES. 

Therefore,  except  a  man  be  born  again,  he  cannot 
enter  into  the  kingdom  of  God,  he  cannot  see  it  in 
its  nature,  beauty,  and  spiritual  glory,  for  the  nat- 
ural man  perceiveth  not  the  things  of  the  Spirit  of 
God,  neither  can  he  know  them,  because  they  are 
spiritually  discerned.  Hence  (says  Christ)  ye 
must  be  born  again.  The  doctrine  of  adoption 
is  supporting  to  the  believer's  hope,  even  when 
he  loathes  and  bemoans  himself  on  the  account  of 
transgressions,  for  the  very  name  Jesus  (a  Sa- 
viour) was  given  to  hnmanuel,  because  he  shoidd 
save  his  people  from  their  sins.  Matth.  i.  21.  But 
considered  as  born  again,  they  are  not  denomi- 
nated sinners,  but  saints,  for  he  that  is  born  of 
God  sinneth  net.  Sin  is  not  his  occupation.  By 
adoption  God's  people  were  in  a  point  of  relation 
made  near  to  him,  as  resj.iecting  their  persons. 
By  regeneration  they  become  followers  of  him  as 
dear  children,  through  their  being  the  subjects  of 
gracious  principles  and  holy  dispositions. 

To  conclude  ;  as  sonsljip  amongst  men  arises 
from  adoption  and  likewise  from  natural  descent, 
or  generation  ;  the  Lord,  therefore,  more  fully  to 
express  his  love  to  his  people,  and  the  ground  of 
their  claim  or  title  to  heavenly  things,  has  been 
pleased  to  discover  himself  as  their  Father  under 
both  considerations  ;  which  if  properly  attended 
to  by  the  household  of  faith,  their  differences 
would  in  some  measure  subside,  and  their  diffi- 
culties in  some  degree  diminish  ;  for  according  to 
the  scriptural  account  of  relation  to   God,  they 


RELATION    TO    GOD.  95 

are  most  certainly  right  who  say,  that  by  regen- 
eration or  heavenly  birth  the  people  of  God  are 
denominated  sons  in  a  proper  sense,  and  in  which 
sense  they  were  not  his  children  before,  for  we  are 
all  the  children  of  God  by  faith  in  Christ  Jesus; 
and  if  any  man  have  not  the  Spirit  of  Christ,  he  is 
none  of  his.  But  those  who  heartily  subscribe  to 
this  truth,  may  surely,  without  offence,  be  allowed 
to  say,  that  by  adoption  they  ivere  constituted  sons 
before  believing ;  for  none  are  denominated  be- 
lievers till  born  of  God,  and  it  would  be  absurd  to 
suppose  they  were  not  till  then  adopted.  Equally 
absurd  as  to  suppose  Adam  adopted  Abel,  or  that 
it  is  necessary  for  his  majesty  to  adopt  the  prince 
of  Wales.  When  the  Scriptures  treat  07ily  of 
men's  relation  to  God,  it  is  then  attributed  to  adop- 
tion ;  or  the  gracious  act  of  Jehovah's  will 
towards  them  ;  which  does  not  imply,  but  is  dis- 
tinct from,  his  powerful  influences  in"  and  upon 
them.  But  when  likeness  and  relation  to  God  are 
jointly  considered,  an  heavenly  birth  is  then  in- 
tended or  included.  For  the  Holy  Spirit's  opera- 
tions in  the  souls  of  men  are  illustrated  by  natural 
generation ;  because,  such  are  thereby  made  par- 
takers of  the  Divine  image,  as  it  consisteth  in 
righteousness  and  true  holiness.  The  considera- 
tion of  these  things,  it  is  hoped,  may  tend  to 
reconcile  the  minds  of  some  of  the  people  of  God, 
and  prevent  their  falling  out  by  the  way. 


96  DOCTRINAL    DimcULTIES, 

CHAPTER  VI. 

THE    DOCTRINE    Or    ATONEMENT. 

This  important  truth  is  attended  with  divers 
difficulties,  which  are  perplexing  to  weak  Chris- 
tians, the  removal  of  which  calls  for  serious  at- 
tention to  its  nature  and  necessity.  Atonement 
signifies  reconciliation,  or  appeasii]g  of  anger ;  to 
atone  is  to  harmonize  or  bring  parties  to  an  agree- 
ment that  were  at  variance,  or  to  remove  that 
distance  and  disaffection  which  have  subsisted 
between  parties  offended,  so  as  to  be  at  one  again, 
or  brought  into  a  state  of  friendship,  amity,  and 
good  will.  The  atonement  under  present  consid- 
eration, is  that  by,  or  on  the  account  of,  which 
God  is  pacified  towards,  or  pardons  the  sins  of, 
his  people.  Various  ideas  are  included  in  the 
term,  as  used  in  Scripture,  but  they  are  all  of 
a  kindred  nature,  and  adhere  to  the  important 
doctrine,  as  their  central  point,  tending  to  explain 
its  natural  origin  and  efficacy.  In  order  to  obtain 
a  distinct  view  of  the  subject,  it  may  be  proper  to 
observe. 

First ;  It  supposes  the  party  to  have  been  justly 
injured  [or  offended]  to  whom  satisfaction  is  due. 
This  was  in  fact  the  case  in  respect  of  God.  Men,  all 
men,  are  become  enemies  to  him  without  any  reason 
which  can  possibly  exculpate  them  from  blame. 
His  law,  which  men  have  broken,  was  in  every  re- 
spect reasonable  and  right.     His  authority,  though 


THE    DOCTRINE    OF    ATONEMENT.  07 

indisputably  tlie  highest  and  best  founded,  is 
treated  by  man  with  the  greatest  contempt.  The 
moral  beauty  and  excellency  of  God  is  become 
disgu:?ttul  to  his  rebellious  creatures.  As  Jehovah 
is  the  first,  the  best,  and  most  worthy  of  all  beings, 
it  is  fit  he  should  value  and  esteem  his  own  glory 
in  proportion  to  its  worth,  which  is  infinitely  njore 
excellent  and  more  dear  to  him  than  all  creatures 
in  heaven  and  earth.  But  man  has  set  up  his 
own  honor  and  happiness  in  opposition  to  God's, 
and  (as  it  were)  deifies  himself,  and  debases  Je- 
liovah,  to  whom  he  pays  no  further  regard  than 
he  apprehends  will  terminate  in  his  own  advan- 
tage. God's  anger  is  righteous  displeasure,  for 
men  have  hated  him  without  a  cause;  there  was 
nothing  in  his  nature,  character,  or  commands, 
with  which  men  could  be  justly  displeased.  God 
never  did  any  thing  to  provoke  his  creatures  to 
revolt ;  if  he  had,  he  would  have  been  under  obli- 
gation to  have  made  satisfaction  to  man  for  the 
injury  done  him,  in  order  to  an  honorable  recon- 
ciliation, that  man  might  be  just,  and  the  justifier 
of  God,  which  is  shocking  to  suppose:  therefore. 

Secondly  :  The  atonement  supposes  the  offend- 
ing party,  man,  to  have  been  justly  deserving 
punishment,  and  exposed  to  misery.  If  he  was 
not  exposed  to  misery,  there  could  have  been  no 
need  of  the  exercise  of  mercy ;  and  if  he  was  the 
real  oflTender,  something  was  needful  to  atone  for 
the  offence,  in  order  to  a  restoration  of  friendship 
between  him  and  his  Creator.  There  is  a  preva- 
I 


yb  DOCTRINAL    DIFFICULTIES. 

lent  conviction  attending  guilt,   of  the  necessity 
of  something  to  reccmmend  to  and  pacify  offended 
Deity.     It  is  not  against  atonement  that  men  are 
naturally  prejudiced  ;    but  it  is  only  that  of  God's 
providing    to   which    they   have   an   enmity   and 
aversion.     "Wherewith  shall  I  come  before  the 
Lord,  and  bow  myself  before  the  most  high  God?" 
is   the    common    and   grand  inquiry   of  a  guilty 
mind.     It  is  not  a  bowing  before  him,  either  in  a 
way   of  submission,   confession,   supplication,   or 
obedience,  that  will  satisfy  for  past  offences,  but 
something  that  has  worth  and  efficacy  to  alone 
for  the  sin  of  the  soul,  in  order  to  an  acceptable 
coming  to,  and  bowing  before  the  most  high  God: 
therefore,    "thousands  of  rams,  ten  thousand  of 
rivers   of  oil,"  and   even    "  the   first-born   of  the 
body,"  is  thought  of  for  the  purpose  of  pleasing 
an   offended   God.      "He    hath    shown   thee,   O 
rnan !"  (in  his  word,)  "  what  is  good"  for  the  paci- 
fication of  Divine  justice,  and  what  he  recjuires 
of  thee,  as  a  grateful  return  for  the  inestimable 
favor..     Mic.    vi.  6,  7,  8.      Not  all  created  good 
(was  it  at  the  sinner's  disposal)  could  compensate 
for  the  injury   done  to  Jehovah's  righteous   law 
and   equitable   government,   because   it  bears  no 
proportion  to  an  infinite  evil ;   therefore,  the  wis- 
dom of  men  and  angels  could  never  have  pointed 
out  a  method  for  the  exercise  of  mercy,  consistent 
with  the  natural  rights  of  justice  and  truth.     But 
God,  through  infinite  wisdom  and  sovereign  love, 
has   made  a  gracious  proclamation  in  favor  of 


THE    DOCTRINE    OF    ATONEMENT.  99 

criminal  man,  saying,  "Deliver  his  soul  from 
going  down  to  the  pit,  I  have  found  a  ransom"  or 
an  atonement:  this  was  entirely  a  new  procedure, 
the  effect  of  a  new  and  well-ordered  covenant, 
according  to  his  eternal  purpose,  wiiich  he  pur- 
posed in  Christ  Jesus  our  Lord.  Tiiere  was  noth- 
ing in  God's  law,  nothing  in  the  original  constitu- 
tion of  things,  nor  any  known  property  in  Deity, 
from  whence  it  could  be  inferred,  that  mercy  would 
ever  be  shown  to  man,  or  friendship  be  restored 
between  him  and  his  justly  offended  Sovereign. 
The  gracious  intention  was  hid  in  God.  Eph.  iii.9. 
Yea,  had  an  intimation  been  given  of  the  kind 
design,  the  nature  of  atonement  is  such  that 
created  wisdom  could  never  have  guessed  how^ 
or  by  whom  it  could  be  accomplished.     For, 

1.  The  person  undertaking  to  atone,  must  have 
been  able  to  offer  to  God  that  which  was  infinite 
in  its  worth  and  value. 

2.  [He  must  have  the  nature  of  those  whom  his 
atonement  is  to  benefit;  i.  e.  he  must]  be  man, 
capable  of  obeying  the  law,  and  bearing  its  tre- 
mendous curse ;  [and  this]  without  personal  and 
perpetual  destruction. 

3.  He  who  atones  for  another's  crimes  must 
himself  be  innocent,  otherwise  an  atonement 
would  be  needful  on  his  own  account;  and  there- 
fore, whatever  he  might  do  or  endure  for  the  pur- 
pose of  reconciliation,  could  not  properly  be  im- 
puted to,  or  benefit,  any  other  guilty  person.  But 
among  men,    where  could  perfect  innocence  be 


100  DOCTRINAL    DIFFICULTIES. 

found,  seeing  the  whole  world  is  become  guilty 
before  God  ?  But  supposing  such  a  one  could  have 
been  found,  an  atonement  would  not  have  ap- 
peared possible,  because, 

4.  Equity  cannot  allow  an  innocent  person  to 
suffer  punishment.  It  is  contrary  to  the  natural 
rule  of  right ;  penal  suffering  cannot  be  inflicted 
but  in  consequence  of  guilt:  therefore  he  that 
justifieth  the  wicked,  and  he  that  condemneth  the 
just,  even  they  are  both  an  abomination  to  the 
Lord.  Prov.  xvii.  15.  And  shall  not  the  Judge  of 
all  the  earth  do  right  ?  It  is  not  possible  he  should 
do  that  which  is  abhorrent  to  his  nature,  and 
abominable  in  his  sight ;  therefore,  as  a  God  of 
equity  he  cannot  clear  the  guilty,  nor  punish  the 
innocent.     Again, 

5.  He  who  is  supposed  to  endure  vicarious 
punishment,  or  suffer  in  the  room  and  stead  of 
another,  must  stand  in  such  prior  relation  to  or 
union  with  him,  on  whose  behalf  he  is  punished, 
as  is  necessary  to  support  the  delinquent's  claim 
to  an  equitable  discharge.  But  where  could  such 
a  friend  be  found,  standing  judicially  related  to 
miserable  man,  to  act  as  his  surety,  or  as  a  day's- 
man,  between  him  and  his  God,  and  lay  his  hand 
upon  them  both?  Job  ix.  33.  xvii.  3.  But  on  a 
supposition  such  a  friend  could  have  been  pointed 
out,  who  was  allowedly  one  in  law  with  the  sinner, 
yet  he  could  not  die,  or  suffer  in  his  stead,  though 
even  desirous  of  it,  because. 


THE    DOCTRINE    OF    ATONEMENT.  101 

6.  No  creature  lias  power  or  authority  over 
his  own  life,  to  lay  it  down  when  he  pleases,  nor 
even  to  suffer  rriutilation  on  hehalf  of  his  dearest 
friend  ;  for  his  life  and  his  limbs  are  at  the  sole 
and  only  disposal  of  God,  in  whom  we  all  live  and 
move,  and  from  whom  we  have  our  being. 

From  the  above,  and  similar  considerations,  it 
appears,  that  the  natin-e  of  sin,  and  the  condition 
of  men,  were  such  as  totally  to  preclude  every  ray 
of  hope,  yea,  every  idea  of  the  possibility  of  an 
atonement  being  made,  or  a  reconciliation  accom- 
plished. But  in  the  glorious  gospel,  God  has 
opened  a  door  of  hope  for  lost  sinners.  He  has 
graciously  provided  and  revealed  a  method  of 
salvation,  which  finite  wisdom  could  never  have 
deemed  possible,  a  contrivance  wherein  he  hath 
abounded  towards  us  in  all  wisdom  and  prudence. 
Eph.  i.  8.  For  every  difficulty  vanishes  when  the 
glorious  Immanuel  is  viewed  as  the  atoning  priest 
and  bleeding  victim.*  Here  is  infinite  worth,  value 

*  Let  us  examine  the  preceding  numbered  paragraphs 
in  the  light  of  Scripture  ;  and  we  shall  perhaps  see  more 
fully  what  was  the  meaning  of  our  author,  and  what  is 
Scripture  truth  on  the  subject  which  he  discusses.  He 
says, 

1.  '*  He  who  would  atone  must  offer  what  is  of  infinite 
value."  The  blood  of  bulls  and  lambs  cannot  atone,  there- 
fore he  says  "  lo  i  come."  Now  why  ?  that  he  might 
do  what  they  could  not : — "  he  taketh  away  the  first  to 
establish  the  second."  He  came  to  "  take  away  sin  by 
the  sacrifice  of  himself."     See  Heb.  x.  4 — 10.— ix.  26. 


102  DOCTRINAL    DIFFICULTIES. 

and  virtue,  infinite  ability  to  obey  the  precepts  of 
the  law,  and  endure  its  awful  penalty,  without 
sustaining  the  loss  of  final  felicity.  He  was  holy, 
harmless  and  separate  from  sinners.     But  that  he 

2.  "  He  must  be  man."  And  accordingly  "  He  took 
not  on  him  the  nature  of  angels  ;  but  he  took  on  him  the 
seed  of  Abraham."  "  The  word  was  made  flesh."  "He 
must  be  able  to  bear  the  curse  without  destruction.'' 
And  we  read,  "  He  was  raised  for  our  justification"  after 
being  "  delivered  for  our  offences,"  i.  e.  his  resurrection 
evinced  that  his  sacrifice  was  sufficient  and  accepted,  and 
that  justice  had  no  further  claims;  and  hence  "  Christ 
being  raised ,  dieth  no  more ;  death  hath  no  more  dominion 
over  him,"  and  we  are  "  begotten  again  to  a  lively  hope  of 
an  incorruptible  inheritance  by  his  resurrection  from  the 
dead."  See  Heb.  ii.  16.  John  i.  14.  Rom.  iv.  25.  vi.  9. 
1  Pet.  i.  3. 

"  He  must  be  innocent."  And  he  was  so.  His  blood 
was  as  that  "  of  a  lamb  without  blemish  and  without 
spot."  He  was  just  such  a  High  Priest  as  our  case 
required — "holy,  harmless,  undefiled,  separate  from  sin- 
ners." Hence  "he  needed  not,"  as  the  Leviticai 
priests,  "  to  off"er  daily,  first  for  his  own  sins,  and  then 
for  those  of  the  people."     1  Pet.  i.  19.     Heb.  vii.  26.  27. 

4.  "  It  is  inequitable  that  an  innocent  person  should 
suffer  punishment;"  and  it  was  not, strictly  speaking, pM»- 
ishment  which  Jesus  did  endure.  "  But  it  became  him  by 
whom  and  for  whom  are  all  things,  to  make  the  Captain  of 
our  salvation  perfect  ihvovigh.  sufferings"  and  this;was  done 
without  iniquity,  "for  he  gave  his  life  a  ransom."  It  was 
not  "  taken  from  him ;  but  he  laid  it  down  of  himself;^* 
and  had  a  right  to  do  so ;  being  himself  "  the  Prince 


THE    DOCTRINE    OF    ATONEMENT.  103 

might  legally  suffer,  the  just  for  the  unjust,  he  who 
knew  no  sin  was  made  sin  for  us.  The  Lord  laid 
on  him  the  iniquity  of  us  all,  which  he  hore  in  hi-s 
own  body  on  the  tree,  when  he  made  his  soul  an 
offering  for  sin.  Thus,  through  imputation,  he 
was  numbered  with  transgressors,  and  bore  the 
sins  of  many,  which  he  put  away  by  the  sacrifice 
of  himself.  What  he  did  and  endured  in  the  room 
and  stead  of  ins  people,  was  righteously  placed  to 
their  account.  He  being  graciously  substituted  in 
their  stead,  being  their  surety,  made  under  the  law, 
that  he  might  redeem  them  from  the  curse  of  the 
law,  being  made  a  curse  for  them.  He,  therefore? 
kindly  gave  his  life  a  ransom  for  his  people,  for  he 
had  authority  and  power  to  lay  down  his  life,  and 
power  to  take  it  up  again.  This  commandment, 
says  he,  I  received  of  my  father.     His  propitiatory 

of  life."  See  above  under  6. '  Heb.  ii.  10.  Matt.  xx.  28. 
John  V.  2(3. 

5.  "  To  render  equitable  the  delinquent's  discharge,  he 
who  suffers  vicariously  must  have  previously  sustained 
a  relation  to  him."  Such  a  relation  existed,  and  was 
recognized,  and  the  promise  of  discharge  to  the  delin- 
quents was  given ;  and  it  was  based  on  the  recog- 
nised existence  of  this  relation.  "As  for  thee  also  by  the 
blood  of  THY  COVENANT  I  havc  sent  forth  thy  prisoners 
out  of  the  pit  wherein  is  no  water."    Zech.  Ix.  11. 

6.  "  No  creature  has  power  or  authority  over  his  own 
life,  &c."  But  the  Messiah  is  not  a  creature  :  he  is 
"over  all,  God  blessed  for  ever,"  "The  second  man  is 
THE  LORD  from  heaven."  Rom.  ix.  5.  1  Cor.  xv. 
47.  Ed. 


104  DOCTRINAL    DIFFICULTIES. 

death  was  according  to  the  determinate  counsel 
and  foreknowledge  of  God,  and  agreeable  to  the 
everlasting  covenant,  and  therefore  with  his  full 
approbation  and  free  consent ;  for  the  counsel  of 
peace  was  between  them  both,  (which  will  ever 
continue)  and  his  delights  were  with  the  sons  of 
men. 

Christ's  atonement  was  illustrated  by  the  various 
atonements  under  the  law,  [and  was  the  central 
point  of  them.]  The  respective  victims  were  with- 
out blemish  ;  were  the  property  of  the  persons  on 
whose  account  they  were  to  be  offered  ;  the  crimes 
they  were  designed  to  expiate  and  atone  for,  were 
first  solemnly  confessed  over  them,  and  then  as  hav- 
ing sin  placed  on  or  transferred  to  them,  they  were 
offered  up  as  the  sinner's  substitute,  in  consequence 
of  which  temporary  forgiveness  was  obtained  ;  for 
these  were  only  shadows  of  good  things  to  come, 
and  were  offered  year  by  year  continually,  but 
could  never  make  the  comers  thereunto  perfect,  or 
take  away  sin  as  pertaining  to  the  conscience. 
The  law  could  make  nothing  perfect,  but  the  bring- 
ing in  of  a  better  hope  did  :  see  Heb.  x.  Atonement 
is  a  declaration  of  divine  righteousness,  and  a  vin- 
dication of  Jehovah's  justice  in  condemning  and 
punishing  for  sin  ;  therefore  the  act  of  Phineas,  in 
taking  vengeance  in  behalf  of  God  on  daring  of- 
fenders, is  called  an  atonement  for  the  congrega- 
tion. Atonement  is  designed  as  a  covering  of  the 
guilty  soul ;  thereby  their  iniquities  are  covered^ 
and  their  transgressions  are  forgiven.    When  the 


THE  DOCTRINE  OF  ATONEMENT.       105 

congregation  was  numbered,  it  was  enjoined  on 
every  man  to  give  to  the  Lord  a  ransom  for  his 
soul ;  the  rich  were  not  to  give  more  than  half  a 
shekel,*  nor  the  poor  less  ;  which  was  called  atone- 
ment money,  as  thereby  atonement  was  made  for 
their  souls.  In  consequence  of  which  price,  they 
were  covered  from  the  plague  to  which  they  were 
liable.  See  Exod.  xxx.  12,  16.  So  Jesus  gave 
liimself  a  ransom  for  many :  his  people  were  bought 
with  a  price,  not  with  silver  or  gold,  but  with  the 
precious  blood  of  the  Son  of  God,  in  whom  we 
hav«  redemption,  even  the  forgiveness  of  sins.  By 
the  blessed  Jesus,  the  purity  of  God's  law  was  fully 
approved  and  eternally  preserved,  its  righteous 
claims  established  and  fully  confirmed  ;  its  tremen- 
dous curse  was  by  him  endured,  and  his  people 
exempted  from  wrath  to  come.  In  him  mercy  and 
truth  are  met  together,  righteousness  and  peace 
have  kissed  each  other.  He  is  the  true  antitype  of 
the  mercy-seat,  whom  God  hath  set  forth  to  be  a 
propitiation  through  faith  in  his  blood.  The  seat 
of  mercy,  where  Deity  ai)peared  propitious,  was 
the  cover  of,  and  supported  by  the  ark,  which  con- 
tained and  preserved  the  holy  law  which  men  had 
violated,  denoting  that  the  glory  of  God's  righteous 
government  must  be  secured  before  pardoning 
mercy  could  be  discovered.  To  deny  the  glory 
and  equity  of  God's  law,  by  which  sinners  are  con- 

*  A  Utile  over  twenty-five  cents,  and  so  within  the  com- 
.pass  of  the  poor. 


106  DOCTRINAL    DIFFICULTIES. 

demned,  antecedent  to  the  gospel,  is  to  iinderm  ine 
the  foundation  of  mercy,  and  destroy  the  pillars 
which  support  the  throne  of  rich,  reigning  grace. 
The  blood  of  atonement,  sprinkled  annually  on  the 
mercy-seat  by  the  high  priest,  was  an  acknowledg- 
ment of  Israel's  guilt,  and  Jehovah's  just  authority  ; 
and  likewise  of  their  absolute  dependence  on  his 
voluntary  mercy, richly  dispensed  and  gloriously  dis- 
played, consistent  with  his  infinite  hatred  to  sin 
and  inflexible  regard  to  impartial  justice  and  puni- 
tive equity. 

Some  represent  the  atonement  of  Christ  as  un- 
necessary in  order  to  the  pardon  of  sin,  the  remis- 
sion of  which  is,  by  them,  considered  as  an  act  of 
divine  clemency,  without  respect  had  to  any  merit 
attending  the  sufferings  of  Christ  in  the  stead  of 
those  whose  transgressions  are  forgiven.  By  this 
many  have  been  perplexed,  seeing  such  a  repre- 
sentation and  view  of  things  evidently  tends  to 
jessen  the  odious  nature  of  sin,  tarnish  the  lustre 
of  Jehovah's  character,  and  diminish  the  believer's 
obligation  to  Jesus.     Vie  therefore  shall  consider, 

1.  It  is  undeniable  that  a  consciousness  of  sin 
is  attended  with  a  fear  of  punishment  in  those  who 
are  not  favored  with  a  divine  revelation.  Hence 
the  apostle,  speaking  of  the  heathen  world,  says? 
*'  Who  knowing  the  judgment  of  God,  that  they 
which  commit  such  things  are  worthy  of  death." 
Rom.  i.  32.  But  if  punishment  be  not  necessarily 
connected  with  transgression,  how  could  the  dread 
of  suffering,  and  a  conviction  of  the  righteousxie&s 


THE    DOCTRINE    OF    ATONEMENT.  107 

of  God  in  taking  vengeance,  be  so  deeply  engraven 
on  tiie  hearts  of  those  who  did  not  know  the  will 
and  determination  of  God,  except  as  inferred  from 
the  natural  obligation  his  creatures  are  under  to 
glorify  him  as  their  Creator?  No  creature  can 
possibly  know  what  originates  in,  or  is  dependent 
upon,  the  sovereign  will  of  God,  without  a  divine 
revelation ,  but  as  the  punisliment  of  sin  can  be 
known  where  a  revelation  \s  not  [possessed],  there- 
fore the  punishment  of  sin  arises  not  from  divine 
sovereignty,  but  from  the  essential  purity,  dignity 
and  rectitude  of  Jehovah's  nature :  [and  hence] 
there  was  a  necessity  for  Christ,  as  the  surety,  to 
endure  the  penalty,  in  order  to  his  people's  enjoy- 
ing a  pardon  ;  for  sin  is  so  abominable  in  God's 
sight,  so  contrary  to  his  pure  nature,  that  punish- 
ment for  it  cannot  be  dispensed  with  ;  a  sinner,  as 
such,  cannot  be  safe.  Hence  there  was  a  necessity 
for  Jesus  the  Saviour  to  put  away  sin,  by  the  sac- 
rifice of  himself,  to  endure  the  curse,  that  his  peo- 
ple might  be  exempted  from  sin's  demerit,  enjoy 
heavenly  blessings,  and  wear  the  celestial  crown. 
2.  Through  the  sufferings  of  Christ  the  essential 
righteousness  of  God  is  discovered,  and  his  equity 
in  acquitting  the  believer  is  thereby  evidenced,  and 
on  that  basis  eternally  established.  It  is  Jesus 
Christ  as  a  Redeemer,  "  whom  God  hath  set  forth 
to  be  a  propitiation  through  faith  in  his  blood,  to 
declare  his  righteousness  for  the  remission  of  sins 
that  are  past,"  (i.  e.  the  sins  of  the  Old  Testament 
saints,)  "through  the    forbearance    of    God:  to 


108  DOCTRINAL    DIFFICULTIES. 

declare,  I  say,  at  this  time,  his  righteousness,  that 
he  might  be  just  and  the  justifier  of  him  that  be- 
lieveth  in  Jesus."  Rom.  iii.  25,  26.  If  God  could 
with  equity  have  pardoned  sin,  and  justified  crim- 
inals by  an  act  of  sovereign  clemency,  without  an 
atonement,  the  death  of  Jesus  did  not  render  the 
sinner's  acquittal  just  and  righteous,  which  the 
apostle  asserts.  But  as  the  equity  of  God  in  justi- 
fying the  ungodly,  depends  upon  the  Saviour's 
sufferings,  therefore  without  his  sufferings  there 
could  have  been  no  pardon  of  sin  granted ;  for  "  all 
his  ways  are  judgment,  a  God  of  truth,  and  with- 
out iniquity,  just  and  right  is  he."  Deut.  xxxii.  4. 
When  \ve  say,  God  could  not  pardon  sin  without 
an  atonement,  or  that  "without  shedding  of  blood 
there  is  no  remission,"  a  limitation  of  Jehovah's 
power  is  not  intended,  nor  is  it  from  thence  infera- 
ble ;  for  pardon  and  justification  are  not  produc- 
tions of  Divine  power,  but  are  acts  of  his  will. 
Besides,  God  cannot  do  what  is  improper.  He 
cannot  lie,  he  cannot  deny  himself;  and  of  iniquity 
he  says,  "  I  cannot  away  with  it ;"  not  owing  to  a 
deficiency  in  power,  but  the  perfection  of  his  purity 
and  rectitude  of  his  nature. 

3.  God's  gift  of  his  Son  to  die  for  us,  is  always, 
in  Scripture,  admired  as  the  greatest  and  most 
astonishing  instance  of  his  love  to  sinners,  and 
considered  as  a  blessing  superior  to  any  other  cc^i- 
ferred  on  his  people.  Hence  the  apostle  infers,  "  if 
God  spared  not  his  own  Son,  but  delivered  him  up 
for  us  all,  how  shall  he  not,  with  him,  freely  give  us 


THE    DOCTRINE    OF    ATONEMENT.  309 

all  things  ?"  Rom.  viii.  32.  But  if  sinners  could 
have  been  made  happy  without  Jesus,  if  there  was 
no  real  necessity  for  his  death,  the  gift  of  Christ,  by 
such  an  awful  supposition,  is  diminished  in  its  value, 
and  the  favor  sinks  into  the  num'jer  of  non-essen- 
tials in  point  of  salvation  and  eternal  felicity. 

4.  If  Divine  justice  could  have  dispensed  with 
the  punishment  of  sin,  Christ  was  so  precious  to 
his  righteous  Father,  and  so  entirely  loved  by  him, 
that  it  is  natural  to  suppose  he  would  have  been 
spared  ;  those  agonizing  sorrows  and  excruciating 
pains,  under  which  he  groaned  and  died,  would 
not  have  been,  without  necessity,  inflicted  upon  the 
darling  of  heaven.  But  as  sin  was  placed  to  his 
account,  it  ])leased  the  Father  to  bruise  him,  and 
put  him  to  grief;  though  he  pleaded  to  have  the 
cup  removed  if  possible,  yet  he  s[)ared  him  not. 
Now  as  in  every  other  thing  the  Father  heard  him 
always,  may  we  not  from  thence  conclude,  it  was 
impossible  for  the  connexion  between  sin  and 
suffering  to  be  broken  ?  Who  can  attend  to  the 
tremendous  language  of  a  sin-avenging  God,  say- 
ing, "  Awake,  O  sword,  against  the  man  that  is  my 
fellow,"  smite  him  ;  or  seriously  reflect  on  the  dole- 
ful groans  and  bloody  sufferings  of  the  Son  of  God, 
in  the  garden,  and  on  the  cross;  and  calmly  con- 
chide  there  was  no  necessity  for  any  thing  of  that 
nature. 

5.  Those  who  are  redeemed  from  sin,  and  reiga 
with  God  in  heavenly  pomp  and  holy  splendor, 
ascribe  their  deUverance  and  advancement  to  the 


110  DOCTRINAL    DIFFICULTIES. 

kindness  of  Christ,  and  the  efficacy  of  his  suffer- 
ings ;  for  with  triumphant  pleasure  and  gratitude 
they  sing,  "Unto  him  that  loved  us,  and  washed  us 
from  our  sins  in  his  own  blood,  and  hath  made 
us  kings  and  priests  unto  God  and  his  Father,  to 
him  be  glory  and  dominion  for  ever  and  ever, 
Amen."  Rev.  i.  5.  6.  But  how  does  the  propriety 
of  such  acknowledgments  appear,  if  what  Jesus 
did  was  not  at  all  necessary  to  their  deliverance 
from  sin  and  advancement  to  dignity  and  delight? 
From  the  above  considerations  it  appears,  there 
■was  a  necessity  for  Jesus  to  die,  the  just  for  the 
unjust,  that  he  might  bring  them  to  God. 

Some  again  admit  the  death  of  Christ  was  ne- 
cessary, in  order  to  the  forgiveness  of  sins,  yet  deny 
him  the  honour  of  properly  meriting  for  his  people 
an  exemption  from  punishment,  and  assert  that 
the  efficacy  of  his  sufferings  as  a  sacrifice  arose 
entirely  from  the  will  and  appointment^  of  God. 

*  This  opinion  is  sometimes  advanced  and  advocated  by 
persons  who  are  the  farthest  possible  from  desiring  to 
detract  from  the  glory  of  the  Redeemer.  Let  such  per- 
sons carefully  weigh  the  reasoning  of  this  author,  and 
they  will  see  cause  to  relinquish  their  opinion.  In  con- 
firmation of  his  position  the  following  considerations  are 
offered  to  the  reader. 

1.  Sin  cannot  be  forgiven  without  a  satisfaction  to 
eternal  justice.  Justice  i^  an  essential  attribute  of  Deity  ; 
if  its  claims  are  compromised,  the  basis  of  Divine  govern- 
ment is  undermined  :  for  ''justice  and  judgment  are 
the  establishment  (see  margin)  of  his  throne."    Sin  has 


THE   ^OCTRINE    OF    ATONEMENT.  Ill 

That  he  became  a  mediator,  surety,  and  sacrifice 
on  behalf  of  his  people,  in  consequence  of  Divine 
appointment,  is  undoubtedly  evident ;  but  that  his 
value  and  worth,   efficacy   and  merit,  arose  from 


merited  punishment;  its  wages  is  death.  Now  the  blood 
of  bulls  and  goats  cannot  take  away  sin  ;  and  yet  it  must 
be  removed,  and  blood  (i.e.  death)  is  requisite  to  remove 
it.  Heb.  ix.  22.  "  The  Lamb  of  Godreally  taketh  away 
the  sin  of  the  world,"  and  Christ  is  that  Lamb.  Hence 
the  death  of  Christ  is  a  real  sacrifice ;  i.  e.  it  takes  away 
sin  in  virtue  of  its  inherent  efficacy  ;  and  not  merely 
because  it  was  appointed  to  do  so.  "  He  is  the  propitia- 
tion for  our  sins." 

2.  The  Prophets  taught  the  reality  of  his  sacritice. 
What  other  interpretation  can  be  put  on  such  passages 
as  the  following,  by  the  simple  student  of  the  holy  ora- 
cles ?  Isa.  liii.  4— 6,  8, 10, 11, 12.  and  Dan. is.  24.  26.  Here 
is  nothing  indicative  of  the  efheacy  of  his  sufferings 
being  derived  from  his  being  appointed ;  but  on  the 
contrary,  the  clearest  statements  that  his  sufferings  were 
substitutionary,  and  his  sacrifice  real.  True  he  was  "  set 
forth  as  a  propitiation  ;"  but  his  being  set  forth  did  not 
render  him  such.  He  was  set  forth  as  such,  because  he 
was  such,  and  as  the  apostle  says,  for  these  two  purposes  '- 
First,  '•'  that  God  might  he  just"  in  forgiving  sin ;  and 
Secondly,  that  he  might  appear  just : — *'  to  declare  his 
righteousness  in  the  forgiveness  of  sins  that  are  past," 
and  "  that  God  might  be  just  and  the  justifier  of  him  that 
believeth  "  Now  neither  of  these  purposes  could  have 
been  accomplished  if  justice  had  not  been  satisfied  j 
unless  (which  will  not  be  supposed)  God  should  sacrifice 
his  truth  by  appearing  just^  when  in  fact  he  was  not  so. 


112  DOCTRINAL    DIFFICULTIIkS. 

thence,  can  never  be  proved.  God  graciously 
provided  and  found  the  ransom,  on  which  account 
]>ardon,  jtistification,  and  the  whole  of  salvation 
is  all  of  iijrace  ;  free  exuberant  grace,  and  rich 
mercy.  Tiiat  a  j)erson  of  such  infinite  worth  and 
dignity  as  Imuianuel,  God's  own,  and  only  begotten 
Son,  should  die  for  sinners,  is  an  unparalleled 
instance  of  favour  and  love.  It  is  the  wonder 
of  angels,  the  terror  of  devils,  and  the  joy  and 
triumph  of  saints.  But  it  is  absurd  to  suppose 
his  personal  dignity  arose  from  his  debasement, 
that  he  became  strong,  because  help  was  laid  upon 

But  if  justice  be  satisfied  with  the  death  of  Jesus,  our 
position  is  established  ;  for  nothing  but  a  "  quidpro  quo" 
will  satisfy  it ;  and  the  deatli  of  Christ  was  a  real 
sacrifice. 

3.  The  New  Testament  writers  are  explicit  to  the 
same  point.  2  Cor.  v.  21.  "  He  made  him  to  be  a 
sin-offering  for  us."  Gal.  .iii  13.  "  Christ  hath  redeemed 
us  from  tlie  rurse, — being  made  a  curse  for  us."  1  Pet.  ii. 
24.  *'  Who  his  own  self  bare  our  sins  in  his  own  body 
on  the  tree."  iii.  18-  "  Christ^sufFered  for  sins,  the  just 
for  the  unjust." 

The  plain  and  obvious  meaning  of  these  passages  is, 
that  Jesus  endured  all  that  even  handed  justice  required, 
instead  of  the  designated  objects  in  whose  place  he  stood ; 
andthus  secured, for  them,  exemption  from  its  endurance. 
If  he  endured  less  than  this,  justice  is  not  satisfied,  and 
the  Divine  honor  is  tarnished.  If  he  endured  this,  his 
death  was,  as  we  have   seen  above,  a  real  sacrifice. 

Ed. 


THE    DOCTRINE    OF    ATONEMENT.  113 

liim,  or  that  his  real  worth  arose  from  his  appoint- 
ment to  ransom  miserable  captives,  and  discharge 
the  debt  of  prodigal   transgressors.     Christ   was 
appointed,  and  agreed  in  covenant  to  do  and  suf- 
fer what  he  was  under   no  natural  obligation  to 
perform  or  endure;  and  from  his  native  dignity, 
worth,   and  ability,  arose  his  merit  and  efficacy. 
To  suppose  God  appointed  his  death  to  be  effica- 
cious without  real  efficacy,  or  meritorious  without 
personal    merit,  is    a  contradiction   in    terms,   an 
awful  reflection  on  the  Divine  understanding,  and 
an  affront  to  common  sense.     Again,  if  God  ac- 
cepted of  the  death  of  Jesus  as  meritorious,  though 
it  was  not  so  in  its   own  nature,  then  might  he 
have  pardoned  sins  by  a  simple  act  of  sovereign 
clemency,   without   the   death   of  his  Son;  for  it 
would  surely  have  been  equally  just  to  have  par- 
doned sin  without  a  sacrifice,  as  to   remit  sin  in 
consequence  of  that  which  is,  in  its  nature,  desti- 
tute of  merit  and  efficacy.     Once  more,  if  merit 
and  real  efficacy  arise  only  from  the  Divine  ap_ 
pointment,  it   would    have  been   possible  for   the 
blood  of  bulls  and  of  goats  to  have  taken   away 
sin,  or  any  other  animal  would  have  been   suf- 
ficient  for   the   removal   of  guilt  and  saving  lost 
sinners,  if  God  had  been  pleased  to  have  appointed 
such  an  end  to  have  been  answered  by  their  death. 
But  the  direct  contrary  to  the  above  is  asserted 
by  one  who  well  understood  and  delighted  in  the 
doctrine  of  reconciliation.     His  words  are:  "Fo^ 
it  is  not  possible  that  the  blood  of  bulls  and  of  goats 
K 


114  DOCTRINAL    DIFFICULTIES. 

should  take  away  sins  ;"  Heb.  x.  4,  "  which  sacrifices 
can  never  take  away  sins  ;"  verse  11.  "  It  was  ne- 
cessary that  the  patterns  of  things  in  the  heavens 
should  be  purified  with  these,  but  the  heavenly 
things  themselves  with  better  sacrifices  than  these. 
But  now  once  in  the  end  of  the  world  hath  he 
(Christ)  appeared,  to  put  away  sin  by  the  sacrifice 
of  himself;"  chap.  ix.  23,  26.  "He  hath  made 
peace  by  the  blood  of  his  cross,"  Heb.  ix.  12; 
"having  obtained  eternal  redemption  for  us,"  "made 
an  end  of  sin,  made  reconciliation  for  iniquity,  and 
l)rought  in  an  everlasting  righteousness,"  "with 
which  the  Lord  is  well  pleased  ;"  Dan.  ix.  24.  Isaiah, 
xlii.  21.  Therefore  to  every  believer  Jehovah  says, 
"Fury  is  not  in  me."     Isaiah  xxvii.  4. 

It  is  hoped  the  above  remarks  may  help  the 
entangled  Christian  over  the  objections  made 
against  the  necessity,  merit,  and  eflScacy  of  the 
Saviour's  death,  as  an  atoning  sacrifice  for  sin, 
and  tend  to  increase  his  knowledge  of,  faith 
in,  and  love  to  the  blessed  Jesus,  as  able  to  save 
to  the  uttermost  all  that  come  unto  God  by 
him.  I  should  therefore  add  no  more  on  the 
subject,  were  it  not  for  another  stumbling-block 
lately  thrown  in  the  way  of  believers,  equally,  if 
not  more  formidable  in  appearance  than  the 
above:  Which  is,  if  Christ  was  a  Divine  person, 
he  could  not  atone  for  sin,  because  Deity  could 
not  die. 

This  artful  objection  seems  intended  to  draw 
the   unwary  Christian    into   a  dreadful  dilemma? 


THE     DOCTRINE      OF     ATONEMENT.  115 

either  to  give  up  the  soul-supporting  doctrine  of 
the  atonement,  or  to  deny  the  divinity  of  tlie  Son 
of  God.  The  objection  is  the  more  dangerous, 
as  it  seems  to  look  on  the  doctrine  of  atonement 
with  a  smiling,  approving  countenance.  But  in 
fact  the  design  of  it  is  to  undermine  the  real  per- 
sonal merit  of  Ciirist,  and  place  the  efficacy  of 
his  blood  to  the  account  of  God's  appointment,  as 
mentioned  above.  The  evident,  though  disguised 
intention  of  the  objection  and  language  is  plainly 
this:  "Sinners,  you  must  be  content  with  a  finite 
"creature  .Saviour,  or  none  at  all.  If  Christ  be 
"God,  he  is  too  great  to  do  you  any  essential 
"service  as  a  Saviour,  because  Deity  cannot  die. 
"Therefore  do  not  think  siti  is  infinitely  odious_ 
"  and  hateful  to  God.  It  does  not  demerit  infi- 
"  nite  displeasure  and  punishment.  If  it  did, 
"  there  could  be  no  infinite  satisfaction  made  to 
"God;  for  even  supposing  Christ  to  be  Divine? 
''  his  sacrifice  could  not  be  of  infinite  value,  be- 
"  cause  as  a  Divine  person  he  could  not  die."  Let 
us  calmly  consider  this  formidable  objection,  and 
seriously  attend  to  the  supposed  dreadful  dilemma, 
in  which  will  be  found  more  artful  sophistry,  than 
argument  and  solid  sense. 

Death  always  implies  a  separation  or  a  loss  of 
that  wherein  life  consisted.  Death,  in  the  sense 
we  are  now  called  to  consider  it,  is  a  separation 
of  the  principle  of  sensation  and  influence;  thus 
it  is  said,  "  The  body  without  the  spirit  is  dead." 
Without  the  soul  it  is  in  a  state  of  total  inactivity? 


116  DOCTRINAL    DIFFICULTIES. 

incapable  of  voluntary  motion,  and  divested  of  all 
sensation.  Now  though  the  body  only  be  the  sub- 
ject of  death,  considered  as  a  state  of  inactivity 
and  insensibility,  yet  the  man  is  said  to  be  dead, 
when  soul  and  body,  the  constituent  parts  of  hu- 
manity, are  separated,  although  the  soul  or  spirit, 
distinctly  considered  from  the  body,  is  not  the 
subject  of  death.  A  spirit  cannot  die,  because  it 
is  of  a  simple  or  uncompounded  nature.  There 
is  no  part  of  a  soul,  from  whence  another  part  of 
itself  can  be  separated  or  divided.  If  a  soul 
can  be  so  separated,  consciousness  either  does,  or 
does  not,  continue  in  each  separated  part.  If 
each  part  remain  conscious,  then  are  they  two 
souls,  or  two  conscious  subsistences.  If  one  sepa- 
rated part  of  the  soul  remain  unconscious,  or  in  a 
state  of  insensibility,  wherein  does  that  supposed 
unconscious  part  differ  from  matter  ?  A  created 
spirit  might  cease  to  exist,  if  God  so  determined  ; 
but  die  it  cannot.  Annihiliation  is  not  death. 
What  is  annihilated  has  no  existence,  but  what  is 
dead  exists,  however  its  form  be  changed.  There 
is  therefore  no  force  in  the  objection.  Deity  cannot 
die ;  for  as  no  spirit  can  die,  it  might  as  pertinently 
be  objected,  if  Christ  had  a  soul  he  could  not 
atone  for  sin,  because  a  soul  cannot  die.  But  the 
death  of  a  spirit  cannot  be  supposed ;  in  that 
case,  death  is  not  predicable  ;  yet  a  man  being 
composed  of  body  and  spirit,  is  with  propriety 
said  to  be  dead,  when  matter  and  mind,  those 
constituent    parts    of   humanity,    are    separated. 


THE    DOCTRINE      OP     ATONEMENT.  117 

Dead  saints  are  therefore  said  to  *'  rest  in  their 
beds,"  in  respect  of  their  bodies:  yet  in  reference 
totlieir  souls,  "each  one  is  walking  in  his  upright- 
ness." Death  is  therefore  called  a  departure. 
"  The  time  of  my  departure  is  at  hand."  Now  as 
the  Divine  and  human  Spirit  of  our  Immanuel  ceas- 
ed to  animate  his  body,  the  person  of  the  Mediator 
may  as  properly  be  said  to  have  been  dead,  as  the 
person  of  Samuel,  David, .  or  any  other.  It  may 
be  necessary  to  observe,  that  death  does  not  dis- 
solve the  relation  between  the  body  and  spirit, 
but  death  consists  in  a  total  cessation  of  vital  in- 
fluence, or  a  removal  from  the  body,  for  a  peribd, 
of  the  principle  of  sensation  and  animation.  But 
the  relative  union  still  continuing,  therefore  the 
spirits  of  martyrs  are  represented  as  concerned 
about,  and  longing  for  their  bodies,  which  were 
killed  for  the  cause  of  Christ  on  earth,  and  at  the 
resurrection  every  soul  will  have  its  own  body. 
As  through  the  separation  of  body  and  soul,  and 
the  relation  between  them  being  undissolved,  the 
man  is  properly  dead,  and  yet  the  soul  not  changed 
in  its  natural  powers  ;  so,  in  like  manner,  and  for 
the  same  reason,  it  appears  the  person  of  the 
Mediator  was  really  dead  for  a  time,  his  precious 
body  not  being  animated  by,  though  related  to, 
his  human  and  Divine  spirit.  Yet  his  death  does 
not  imply  or  suppose  the  least  change  or  mutabil- 
ity in  its  Divine  ^lature,  nor  any  alteration  in 
the  powers  and  properties  of  his  soul.  Agreeably 
to  the  above  view  of  things  we  are  told,  that  when 


118  DOCTRINAL    DIFFICULTIES. 

the  beloved  disciple  saw  liis  Lord  in  transcendent 
splendour  and  majestic  glory,  and  fell  at  his  feet 
as  dead,  the  reviving  and  compassionate  language 
of  Jesus  was,  "Fear  not,  I  am  the  first  and  the  last, 
he  that  liveth  and  was  dead,  and  behold  I  live 
for  evermore,  amen  ;  and  have  the  keys  of  hell 
and  death."  Rev.  i.  17,  18.  That  he,  the  first  and 
the  last,  was  dead,  is  again  repeated  in  the  solemn 
message  sent  to  the  church  at  Smyrna.  Rev.  ii.  8. 
Thus  it  appears  that  there  is  no  force  at  all  in  the 
objection  aforesaid  ;  for  instead  of  Christ's  divinity 
rendering  him  incapable  of  atoning  for  sin,  the 
infinite  virtue  and  value  attending  the  sufferings 
of  his  humanity  arose  from  its  union  with  the 
Divine  nature,  as  one  person.  By  virtue  of  which 
union  his  blood  is  divinely  precious,  and  called 
the  blood  of  God :  like  as  the  spirits  under  the 
altar  call  the  blood  with  which  they  sealed  their 
testimony  for  God,  when  in  the  body,  our  hlood.^^ 

*To  elucidate  the  above  subject,  and  i-ender  it  plain  to 
youngChristians,itmay  notbe  amiss  to  observe  the  follow- 
ing easy  illustrative  gradations.  There  is  a  value  or 
worth  attending  simple  matter  considered  as  the  produc- 
tion of  God,  who  made  every  thing  good,  yea,  very  good  ; 
yet  animated  matter  is  superior  to  what  is  not  so,  though 
it  were  an  inferior  form  ;  otherwise  a  living  dog  would 
not  be  better  than  a  dead  lion,  nor  the  body  of  a  man 
preferable  to  a  bag  of  sand.  Animated  bodies  arise  in 
value  and  respect,  in  proportion  to  tjie  natural  superiority 
of  the  spirits  by  which  they  are  governed  and  influenced ; 
though  the  body  of  a  sparrow  is^the  subject  of  aniraatioa 


THE  DOCTRINE  OF  ATONEMENT.      119 

May  the  Lord  the  Spirit  less  these  attempts  to 
remove  the  stumbling-blocks  out  of  the  way  of 
serious  inquiries  after  the  truth  as  it  is  in  Jesus. 

as  much  as  the  body  of  a  man,  yet  a  human  body  is  of 
tnore  value  than  many  sparrows.  Again,  the  importance 
of  actions  through  the  medium  of  matter  arises  from  the 
volitions  and  influence  of  the  spirit  by  which  they  are 
performed ;  were  it  not  so,  the  action  of  a  man  would 
not  excel  those  of  a  monkey.  Moreover,  in  regard  to 
human  nature,  there  is  agreat  disproportion  in  real  worth, 
arising  from  internal  qualities,  or  external  dignity;  for 
scarcely  for  a  righteous  man  will  one  die,  yet  peradven- 
ture  for  a  good  man,  some  would  even  dare  to  die. 
HenceDavid's  adherents  said,  T/jowar^toorif/i  ten  thousand 
of  us.  How  infinitely  precious  and  worth 3'^  then  was  the 
Divine  Jesus,  in  whom  dwelt  all  the  fulness  of  the  God- 
head bodily.  May  every  believer's  heart  glow  with  love 
to  him,  and  gratitude  for  him,  and  say,  with  unfeigned 
lips,  "  Thayiks  be  to  God  for  his  unspeakable  gift.^' 


120  EXPERIMENTAL    DIFFICULTIES. 

PART   II. 

EXPERIMENTAL  DIFFICULTIES- 


CHAPTER    I. — A    sinner's    WARRANT    TO    APPLY  TO 
CHRIST. 

Stumbling-blocks  relating  to  christian  ex- 
perience are  various;  and  what  generally  appears 
first  in  view  is,  respecting  what  right  or  warrant  an 
undone  sinner  hath  to  apply  to  Jesus  as  a  Sa- 
viour. It  is  common  for  those  who  afe  convinced 
of  sin,  and  see  the  need  of  salvation,  to  look  for 
some  good  thing  in  them,  as  the  ground  of  en- 
couragment  for  their  applying  to  and  closing 
with  the  blessed  Jesus.  But  finding  themselves 
altogether  vile,  sinful,  and  unworthy,  they  appre- 
hend it  would  be  daring  presumption  in  their  pre- 
sent condition  to  trust  in,  or  apply  to  him  for  sal- 
vation. The  stumbling-block,  in  this  case,  seems 
to  arise  from  a  mistaken  apprehension,*  accounting 

*There  is  another  misapprehension,  the  correction  of 
which  may  relieve  the  perplexity  of  the  persons  in 
question.  They  confound  Christ,  the  Messiah,  with 
simple  Deity  ;  and  as  God  "  cannot  look  on  iniquity  with 
allowance,  they  draw  the  same  conclusion  respecting 
Christ;  especially  if  they  cordially  believe  the  truth 
of  his  Deity.  But  Christ,  though  truly  and  properly 
God,  is  not  merely  and  only  God.     To  God  the  sinner 


WARRANT    TO    APPLY    TO    CHRIST.  IQl 

tliat  which  supports  a  ])erson's  right  to  come  to 
Christ  is  synonymous  with,  or  equivalent  to,  what 
evidences  an  interest  in  him  ;  or,  in  other  words, 
persons  want  to  k?)ow  that  they  are  really  convert- 
ed before  they  dare  apply  to  Jesus.  What  greatly 
tends  to  entangle  and  retard  the  progress  of  such 
souls,  are  certain  injudicious  and  dangerous  max- 
ims relating  to  experimental  religion. 

First ;  Some  will  say.  and  many  suggest,  that  it 
is  not  the  duty  of  unconverted  people  to  pray.  But 
if  so,  in  order  to  a  conviction  of  prayer  being  a 
duty,  the  prayeWess  person,  even  while  continuing 
so,  must  have  evidence  of  a  conversion  to  God, 
which  is  ridiculously  absurd.  Though  Peter  per- 
ceived tiiat  Simon  the  sorcerer  was  in  the  gall  of 
bitterness  and  in  the  bond  of  iniquity,  yet  he  direct- 
ed /lim  to  penitence  and  prayer.  It  is  evident  there 
can  be  no  gracious  acts,  but  in  consequence  of 
gracious  principles ;  yet  it  is  equally  evident,  that 

needs  a  medium  of  approach  ; — not  so  to  Christ,  who  is, 
in  one  person,  God  and  man.  To  him  the  sinner  may 
approach  as  a  sinner.  To  the  Father,  no  man  can  ap- 
proach but  by  Christ ;  but  to  Christ  the  sinner  may  come 
immediately.  True,  Christ  infinitelyhates  sin,  and  hates 
it  in  the  applicant ;  but  he  is  the  friend  of  the  smner,  and 
to  him  the  sinner  may  come  confidently.  And  ezjcr?/ sin- 
ner may  do  so ;  for  the  warrant  of  an  approach  to  him  is 
not  any  merit  in  the  applicant,  nor  any  knowledge  of  the 
divine  purpose  to  accept  him  in  particular  ;  but  it  is  the 
invitation  given  to  all,  and  a  knowledge  from  divine  de- 
clarations, of  a  purpose  to  receive  all  who  apply. — Ed. 


122  EXPERIMENTAL    DIFFICULTIES, 

gracious  principles  cannot  be  discerned  but  by 
gracious  acts  ;  therefore  such  acts  must  necessarily 
precede^or  be  prior  to  the  discernment  of  a  spiritual 
principle.  It  is  therefore  impossible  for  any  man 
to  know  or  feel  himself  to  be  the  subject  of  grace 
while  he  isprayerles3,  or  to  have  the  least  evidence 
of  his  relation  to  Christ,  without  a  reliance  upon 
him  and  delight  in  him. 

To  assert,  therefore,  thai  persons  are  not  to  pray 
till  they  are  converted,  is  dangerous  and  absurd. 
Dangerous,  as  it  leads  into  a  state  of  deception, 
into  the  very  essence  of  pharisai&m  ;  for  such  as 
think  themselves  converted  before  they  come  to 
Christ,  by  penitential  prayer  and  faith,  found  their 
hopes  on  self-rightex)usness :  the  secret  language 
of  their  deceived  hearts  is,  God  he  thanked,  I  am 
not  noiv  like  other  men,  stand  by,  thou  unconverted 
sinner,  I  am  holier  than  thou.  Such  do  not  go  to 
Christ  as  a  trembling  criminal,  but  a  confident 
convert  j  not  as  an  undone  sinner,  but  a  self-admir- 
ed saint.  Again  ;  such  a  representation  is  danger- 
ous, as  it  tends  to  fatal  security,  and  keeps  a  carnal 
mind  in  profound  and  fatal  peace  ;  for  a  man  lives 
without  prayer,  and  consequently  without  God,  yet 
his  conscience  does  not,  cannot  accuse  him  with 
the  neglect  of  duty.  If  he  ought  not  to  pray,  an 
aversion  to  pray  is  not  a  criminal,  but  a  commenda- 
ble disposition  ;  for  surely  a  person  is  much  to  be 
commended  for  being  averse  to  what  he  ought  not 
to  do.  If  it  be  said,  an  unregenerate  man  ought 
not  to  pray,  because  while  in  such  a  state  they  are 


WARRANT    TO    APPLY    TO    CHRIST.  123 

incapable  of  spiritual  actions,  such  objectors  ought 
to  point  out  what  duties  the  unconverted  can  per- 
form acceptably,  or  allow  that  they  are  not  bound 
to  the  performance  of  any  ;  and  if  not  under  obli- 
gation to  obedience,  they  are  not  chargeable  with 
sin,  and  consequently  are  in  a  state  of  safety,  not 
being  exposed  to  punishment;  for  whoever  are 
not  culpable  need  not  fear  the  Divine  displeasure. 
But  God  has  said  he  will  pour  out  his  fury  on  all 
them  who  call  not  on  his  name. 

It  is  shocking  to  think  any  poor  sinner  should 
be  taught  to  consider  himself  exempted  from  an 
acknowledgment  to  God  for  the  mercies  he  enjoys, 
and  hkewise  from  an  application  to  him  for  present 
or  future  favors.  Besides,  it  is  absurd  to  assert, 
that  a  person  ought  not  to  pray  until  he  feels  him- 
self converted,  for  it  is  much  the  same  as  saying 
a  man  ought  not  to  ask  for  guidance  till  he  knows 
he  is  right,  nor  seek  for  a  cure  till  he  feels  himself 
healed. 

Secondly :  A  second  stumbling  maxim  is,  No 
man  can  be  the  subject  of  genuine  repentance 
till  he  beholds  by  faith  the  Redeemer  as  dying  for 
his  transgressions,  or  at  least  have  hope  that  his 
sins  are  forgiven  him.  A  poor  wounded  sinner 
not  being  so  favored,  is  thereby  taught  to  consider 
the  way  to  the  Saviour  as  barred  against  him  ;  yea 
to  conclude  it  would  be  an  affront  to  the  Lord,  a 
horrid  provocation  to  God,  for  him  to  pray,  Take 
away  all  iniquity ;  or  so  much  as  to  cry,  God  be 
merciful  to  me  a  sinner :  for  all  such  language  is 


124  EXPERIMENTAL    DIFFICULTIES. 

only  solemn  mocking  in  the  lips  of  the  impenitent ; 
and  impenitent  such  must  be,  who  are  destitute  of 
real  repentance.  But  is  it  not  strange  that  a  per- 
son cannot  be  sorry  for  a  fault  till  he  hopes  he 
shall  not  be  punished  ;  nor  sincerely  beg  for  afavor 
till  he  enjoys  it  ?  How  shall  a  person  while  he  is 
in  a  state  of  impenitency  know,  or  what  is  his  war- 
rant to  conclude,  that  Christ  died  for  him  in  parti- 
cular ?  There  is  nothing  in  Scripture  to  encourage 
an  impenitent  sinner  to  believe  or  hope  he  is  in  a 
safe  condition,  but  the  very  reverse  is  plainly  and 
awfully  expressed,  "  Thou, — after  thy  hardness 
and  impenitent  heart,  treasurest  up  unto  thyself 
wrath  against  the  day  of  wrath  and  revelation  of 
the  righteous  judgment  of  God."  Rom.  ii.  5.  "For 
except  ye  repent,  ye  shall  all  likewise  perish." 
Luke  xiii.  3.  "  If  we  confess  our  sins,  God  is 
faithful  and  just  to  forgive  us  our  sins;"  but  the 
sense  of  no  Scripture  is,  if  God  will  give  us  assur- 
ance, or  hope  of  a  pardon,  we  will  be  faithful  and 
just  to  acknowledge  our  offences.  If  there  be  no 
true  repentance  till  the  soul  behold  by  faith  the 
Redeemer  as  dying  for  its  sins,  then  are  we  pre- 
sented with  a  view  of  an  impenitent  believer,  or 
one  who  believes  his  sins  are  pardoned,  for  the 
commission  of  which  he  was  never  sorry.  The 
Scriptures  represent  the  nature  of  repentance  and 
faith,  and  the  connexion  between  them,  as  the  very 
reverse  of  those  raw  and  rash  assertions  before 
referred  to,  "  Repent  and  be  converted,  that  your 


WARRANT    TO    APPLY    TO    CHRIST.  125 

sins  may  be  blotted  out  when  the  times  of  refresh- 
ing shall  come  from  the  presence  of  the  Lord." 
Acts  iii.  19.  Repentance  towards  God  and  faith 
towards  our  Lord  Jesus  Christ  are  subjects  so  im- 
portant and  comprehensive,  as  to  include  the  sub- 
stance of  the  great  apostle's  ministry :  the  necessity 
of  repentance  in  order  to  the  hope  of  pardon 
through  faith  in  the  blood  of  Jesus,  he  constantly 
inculcated  and  testified  both  to  the  Jews  and 
Greeks.     Acts  xx.  21. 

Christ  is  exalted  to  give  first  repentance  ;  and 
then  remission  of  sins  to  Israel.  Acts  v.  31.  Par- 
don of  sin  is  never,  in  all  the  Scripture,  declared 
as  belonging  to  the  impenitent,  but  its  uniform 
language  is  agreeable  to  the  solemn  assertion  of 
the  Son  of  God;  "Except  ye  repent,  ye  shall  all 
likewise  perish."  Luke  xiii.  3.  5.  Therefore  the 
belief  of  a  pardon  is  not  prior  to  repentance* 
repentance  indeed  implies  knowledge  of,  and  belief 
in  the  righteous  and  holy  nature  of  God  and  his 
law,  and  a  persuasion  of  personal  criminality,  as 
represented  in  the  word  of  God.  It  consists  in  a 
pungent  sense  of  the  evil  of  sin; — a  loathing  and 
hearty  forsaking  of  it,  and  humiliation  for  it ;  joined 
with  a  justification  of  the  righteousness  of  God  in 
passing  sentence  on  the  guilty  criminal.  Repent- 
ance therefore  implies,  and  is  accompanied  with 
the  primary  actings  of  faith,  and  is  the  immediate 
effect  of  grace  in  the  soul;  but  the  first  actings 
of  faith  are  not  a  believing  the  person  is  pardoned, 


J26  EXPERIMENTAL    DIFFICULTIES. 

nor  even  u  reliance*  on  Christ  for  the  remission  of 
sin.  Nothing  can  be  more  false  than  that  an  imj)eni- 
tent  person  has  a  revealed  right  to  pardon  ;  if  he 
ought  to  believe  he  is  pardoned  before  he  repents, 
then  he  ought  to  believe  a  lie.  But  the  most  firm, 
hearty,  and  constant  belief  of  a  falsehood  will 
never  njake  it  a  truth.  To  suppose  a  person  to 
believe  in  Christ  as  a  dying  Saviour,  without 
repentance,  is  the  same  as  supposing  a  man  to 
need  a  physician,  and  long  for  a  cure,  while  he  is 
whole.  But  that  such  need  not  a  physician,  but 
they  that  are  sick  ;  see  Matt.  ix.  12.  It  is  impos- 
sible such  a  faith  can  be  right,  which  springs  from 

*  If  the  true  meaning  of  the  author  appear  in  the  text, 
the  Editor  questions,  at  least,  its  correctness.  If  a  re- 
liance on  Christ  for  the  remission  of  sins  be  not  the  prima- 
ry act  of  faith,  the  author  should  have  told  his  readers 
what  that  act  is.  It  is  not  indeed  a  belief  that  sin  is  ac- 
tually remitted  prior  to  reliance  on  Christ ;  but  it  is  a  re- 
riance  on  him  for  it,  i.  e-  an  expectation  of  the  blessing  of 
remission  from  him.  It  may,  perhaps,  be  said  that  the 
first  act  of  faith  is  submission  to  Christ — a  commitment 
of  the  whole  soul  to  him,  to  be  disposed  of  by  his  sovereign 
will,  and  this  under  the  influence  of  Esther's  sentiment, 
'*  If  I  perish — 1  perish  y" — but  then  we  would  ask 
whether  there  is  not  even  in  this  commitment  of  the  soul 
to  Jesus,  a  forhjrn  hope,  at  least,  that  it  may  he  his  will 
to  pardon  and  save  r  If  this  be  admitted,  it  is  all  for  which 
we  contend :  such  a  commitment  of  the  soul  includes  a 
reliance  on  Christ  for  remission  of  sins  : — it  says 
"  Other  refuge  have  I  none, 
Helpless  hangs  my  soul  on  thee."  Ed. 


WARRANT    TO    APPLY    TO    CHRIST.  127 

an  impenitent  heart,  and  which  consists  in  believ- 
ing that  to  be  a  fact,  of  the  truth  of  which  there  is 
no  evidence.  If  such  a  faith  be  not  genuine,  how 
can  a  false  faith  produce  true  repentance  ?  Re- 
pentance is  proved  to  be  of  a  genuine  spiritual 
nature,  by  its  continuance  and  increase,  when  the 
fault  repented  of  is  remitted.  But  the  conviction 
of  blame  does  not  spring  from  a  forgiveness  of  the 
crime.  Legal  repentance,  or  the  terrific  operation 
of  the  law  on  the  conscience  without  the  grace  of 
the  gospel,  arises  from  the  sense  of  danger,  and  is 
continued  and  increased  only  by  the  fear  of  pun- 
ishment ;  therefore  when  danger  disappears,  and 
self  is  supposed  to  be  safe,  such  a  repentance  im- 
mediately dies,  the  idea  of  danger  being  its  sole 
support.  But  true  -  repentance,  arising  from  a 
change  of  heart,  a  new  and  holy  principle,  and 
consisting  in  an  aversion  to  sin,  considered  in  its 
power  and  pollution,  as  well  as  its  punishment, 
therefore  a  sense  of  pardon  (though  it  does  not 
give  existence  or  being  to  repentance)  greatly 
increases  a  godly  sorrow  for  sin,  the  evil  of  which 
is  more  deeply  impressed  on  the  mind  from  a  view 
of  the  Saviour's  sufferings,  and  the  infinitely  amia- 
ble character  of  God  as  a  righteous  lawgiver  and 
loving  Father.  Such  a  view  melts  the  soul  into 
evangelical  sorrow  for  sin,  and  inflanies  the  mind 
with  indignation  against  it,  and  a  vehement  desire 
after  its  total  destruction  ;  called  by  the  apostle 
revenge.  2  Cor.  vii.  11.  When  God  pours  on  his 
chosen  the  spirit  of  grace,  he  first  convinceth  the 


128  EXPERIMENTAL    DIFFICULTIES. 

soul  of  sin,  and  is  then  to  his  people  a  Spirit  of 
supplication ;  and  such  suppUants,  saith  the  Lord, 
shall  look  upon  him  whom  they  have  pierced,  and 
they  shall  mourn  for  him,  as  one  mourneth  for  his 
only  son.  Zech.  xii.  10.  The  language  of  the 
true  penitent,  under  the  enjoyment  of  a  full  par- 
don, is  beautifully  set  forth  in  the  following 
lines : — 

Whilst,  with  a  melting,  broken  hetut, 
My  murdered  Lord  I  view, 
I'll  raise  revenge  against  my  sins, 
And  slay  the  murderers  too. 

Watts. 

Again,  thirdly:  It  is  frequently  asserted,  that 
a  true  faith  in  Christ  is  inseparably  connected  with 
the  knowledge  of  an  interest  in  him,  or  that  there 
can  be  no  proper  believing  in  Jesns  without  con- 
sidering him  as  a  person's  own  :  this  has  proved  a 
stumbling  block  to  many  ;  for  as  common  sense 
suggests  the  absolute  necessity  of  €i?i<fence,  in  order 
to  support  a  claim,  and  the  soul  before  it  goes 
to  Christ  not  having  that  evidence,  therefore  is 
discouraged  from  applying  to  him,  till  proof  of 
an  interest  in  him  appear.  Laboring  in  vain  for 
marks  and  signs,  as  evidences  of  their  belonging  to 
Christ,  in  order  to  warrant  or  encourage  their 
application  to  him,  they  conclude  there  is  no  hope, 
;hey  are  none  of  his  chosen  and  redeemed,  ^c, 
?i\ii  there  is  no  doctrine  contained  in  the  gospel, 


WARRANT    TO    APPLY    TO    CHRIST.  12D 

nor  even  any  threatening  in  the  law  of  God,whicli 
is,  in  its  own  nature,  a  bar  to  an  undone  sinner's 
coming  to  Christ  fur  salvation.  Their  right  to  come 
to  Christ,  does  not  in  the  least  depend  upon,  or  arise 
from,  a  prior  knowledge  of  interest  in  special  bless- 
ings, or  yeeZing*  themselves  the  subjects  of  superna- 
tural principles.  Such  knowledge,  such  experience, 
is  impossible  to  be  obtained,  but  in  consequence 
of  believing  in  or  receiving  Jesus  the  Saviour;  for 
he  who  believeth  not,  is  declared  to  be  under  con- 
demnation , — the  wrath  of  God  abideth  on  him. 
To  attempt,  therefore,  to  define,  as  some  do,  who 
ought,  and  who  ought  not  to  return  to  God  by 
Christ,  is  daring  presumption,  and  tends  to  discou- 
rage the  soul,  and  rivet  the  fetters  of  guilt,  where 
a  sense  of  meanness  and  misery  prevails,  and  in 
others,  to  encourage  self-righteousness,  by  estab- 
lishing the  idea  of  previous  fitness  in  order  to 
salvation. 

If  any  one  should  ask,  Have  I  a  right  to  apply 
to  Jesus  the  Saviour,  simply  as  a  poor,  undone,  pe- 
rishing sinner,  in  whom  there  appears  no  good 
thing?  I  answer.  Yes  ;  the  gospel  proclamation  is, 
"Whosoever  will,  let  him  come."  "To  you,  O 
men,  I  call,  and  my  voice  is  to  the  sons  of  men." 
Prov.  viii.  4-  The  way  to  Jesus  is  graciously  laid 
open  for  every  one  who  choses  to  come  to  him. 
His  arms  of  mercy  are  expanded  to  receive  the 
coming  soul.  Fear  not,  poor  sinner,  to  approach 
him,  he  will  not,  on  any  account,  cast  thee  out. 
John  vi.  37.     He  does  not  receive  with  reluctance ; 


wo  EXPERIMENTAL    DIFFICULTIES. 

no,  it  is  his  joy,  it  is  his  delight  to  save  to  the 
uttermost  all  that  come  unto  God  hy  him.  Con- 
sider, the  painful  work  of  salvation  is  now,  with 
him,  for  ever  over.  His  endearing  invitations  to 
poor  heavy-laden  sinners,  his  melting  txposiula- 
tions  with  them,  and  gracious  reception  of  them, 
are  left  on  record  as  the  warrant,  and  for  the 
encouragement  of  sinners ;  therefore,  the  worst  of 
such,  even  the  vilest  of  the  vile,  may  come  and 
apply  to  him  for  salvation  from  sin  and  sorrow. 
However  remote  yoii  are,  however  great  the  dis- 
tance from  him,  he  kindly  invites  you  to  view 
him  as  the  almighty  Saviour ;  saying,  "  Behold  me ; 
Behold  me .'"  Isaiah,  Ixv.  ].  "  Look  unto  me,  all  ye 
ends  of  the  earth,  and  be  ye  saved,  for  I  am  God, 
and  there  is  none  else"  Isaiah,  xlv.  22.  The  gra- 
cious gi'ant  is  indefinite  ; — the  way  to  Jesus  is  open 
and  free  for  whosoever  will,  without  exception  ; 
nothing  that  God  has  done,  or  said,  is  in  its 
nature  an  obstacle.  None  can  in  truth  say  they 
desire  salvation,  but  may  not  apply  for  it,  or 
<;annot  attain  it.  To  infer  that  personal  unwor- 
thiness,  or  any  scriptural  doctrine,  is  a  bar  in 
their  way  to  Jesus,  is  either  the  effect  of  strong 
temptations,  or  owing  to  the  want  of  attention 
to  the  grace  of  God  displayed  in  the  gospel. 
There  is  no  preventive  bar  in  the  sinner's  way 
to  the  Saviour,  l)Ut  what  arises  from  a  carnal 
heart;  such  as  impenitency  for  sin,  an  attach- 
ment to  self-righteousness,  and  an  avowed  aver- 
sion to  the  holy  perfections  of  God  and  his  sove- 


WARRANT    TO    APPLY    TO    CHRIST.  131 

leign  methods  of  grace.  But  let  it  be  observed, 
that  a  grant  to  come  to  Christ  does  not  siipj)ort  a 
claim^  or  give  u  right  to  conclude  they  shall  be 
saved  by  him.  No,  such  a  conclusion  is  only 
inferable  from  our  having  really  believed  in  his 
name  ;  a  right  to  go  to  Christ  is  no  proof  we 
have  done  so.*  What  evidences  a  person's  being 
a  true  believer  is  quite  distinct  from  what  war- 
ranis  his  applying  to  the  Saviour:  the  latter  arises 
from  what  God  in  his  word  says  to  him ;  the  for- 
mer appears  from  the  change  which  is  wrought  in 
him.  To  put  persons,  therefore,  upon  examining 
themselves  whether  they  have  faith,  before  they 
believe,  is  extremely  injudicious  ;  and  to  encourage 
professors  in    the   persuasion  they    are  believers, 


*These  two  things  cannot  be  too  clearly  distinguished. 
Many,  perhaps,  perish  through  confounding  them. 
Ascertaining  that  they  have  the  warrant  to  apply  to 
Christ,  they  rest  satisfied  without  actual  apphcalion ; 
and  yet  take  to  themselves  the  consolations  which  belong 
only  to  those  who  have  applied.  Let  the  reader  take  the 
following  illustration  of  the  case  :  I  receive  a  card  of 
invitation  to  a  sumptuous  entertainment ;  and  this  card 
is  my  warrant  for  attending  it.  But  1  may  have  this 
warrant,  and  yet  never  participate  in  the  provisions  of 
the  feast: — these  are  for  those  only  who  go  to  it.  The 
card  is  not  i\\Q  provisions  ;  and  1  shall  be  infatuated  if  I 
boast  of  the  provisions  as  mine,  because  I  have  been 
invited  to  partake  of  them.  I  must^o  to  the  entertain- 
ment, and  then  the  invitation  I  have  received  insures  for 
me  a  participation  of  the  provisions.  Ed. 


132  EXPERIMENTAL    DIFFICULTIES. 

without  Scripture  evidence  of  an  internal  change, 
is  awfully  dangerous. 

It  would  be  a  great  advantage  to  inquiring 
souls,  and  discouraged  Christians,  as  well  as  pre- 
sumptuous professors,  to  have  right  ideas  of  the 
nature  of  faith,  or  what  it  is  to  believe  to  the 
saving  of  the  soul.  Faith  is  a  believing  the  Divine 
testimony.  For  he  that  believelh  not  niaketh 
God  a  liar.  Faith  in  Christ  is  a  crediting  what 
the  Scriptures  assert  concerning  him ;  which 
may  be  comprised  in  the  following  three  things  : 
That  he  is, — what  he  is, — and  whose  he  is. — The 
first  is  absolutely  necessary ;  for,  saith  Jesus, 
"  Except  ye  believe  that  I  am  he,"  viz.  the  real  and 
true  Messiah,  the  promised  Saviour,  "ye  shall  die 
in  your  sins."  But  it  is  not  enough  to  believe 
this,  which  wicked  men  may  do ;  Simon  the 
sorcerer  did,  and  devils  believe  it  and  tremble. 
These  evil  spirits  knew  him  to  be  Christ  the  Son 
of  the  living  God.  Luke  iv.  41.  But  true  faith, 
with  which  salvation  is  connected,  consists  in 
believing  likewise,  ivhat  he  is.  Truths,  respecting 
his  person,  offices,  works,  and  relations,  may  be 
assented  to,  by  such  as  hath  no  faith  in  his 
excellency,  but  have  an  enmity  against  what  he 
is.  But  to  them  that  believe  Christ  is  precious  ; 
he  is  declared  to  be  the  chief  among  ten  thou- 
sand, and  altogether  lovely.  The  gracious  soul 
heartily  believes  him  to  be  so,  and  therefore  can 
sincerely  adopt  the  language  as  his  own.  His 
personal  qualities,  with  the  nature  and  design  of 


WARRANT    TO    APPLY    TO    CHRIST.  133 

his  work  and  offices,  the  real  Christian  beheves. 
He  gives  credit  to  the  Divine  testimony,  not 
only  in  respect  of  its  reality,  but  likewise  its  holy 
nature  and  spiritual  tendency.  The  tidings  con- 
cerning the  person  of  Christ,  and  his  infinite 
fulness  of  merit  and  grace,  are  declared  to  be 
good,  as  well  as  true  ;  the  renewed  soul  believes 
them  to  be  so,  even  the  only  satisfying  portion 
that  an  immortal  mind  can  possess.  He  receives 
them  as  every  way  suited  to  his  present  circum- 
stances, as  guilty  and  impure;  being  divinely 
adapted  to  render  him  holy  and  happy  for  ever. 
This  is  what  the  Scripture  calls  an  embracing, 
when  true  faith  is  the  subject  under  immediate 
consideration.     See  Heb.  xi.  13. 

Saving  faith  is  differently  denominated  in  Scrip- 
ture, but  always  exactly  corresponding  with  the 
various  representations  of  Christ  in  the  gospel. 
Is  he  lifted  up  as  an  object  to  be  beheld  ?  Be- 
lievers "  look  to  him"  as  the  wounded  Jews  did  to 
the  brazen  serpent  lifted  up  in  the  wilderness  for 
their  relief.  Is  he  a  "g*t/if?"  Faith  as  such  "re- 
ceives" him.  As  he  is  called  the  "bread  of  life," 
believing  is  termed  an  "eating  or  living  upon"  him. 
Considering  him  as  a  support,  faith  is  described  as 
a  leaning  upon  him.  He  is  called  a  faithful  friend ; 
and  faith  is  then  denominated  a  "confiding  or  trust- 
ing" in  him.  He  is  set  forth  as  a  "refuge,"  and 
faith  is  then  termed  a  "  running  or  flying"  to  him 
for  safety.  He  is  represented  as  the  husband  of  his 
people,  and  then  their  faith  is  called  giving  them- 


134  EXPERIMENTAL    DIFFICULTIES. 

selves  to  him.  Many  more  instances  might  be  pro- 
duced of  the  diversification  of  believing  in  Christ, 
according  as  its  object  is  represented;  for  the  pur- 
pose of  setting  forth  the  various  infinite  blessings 
in  him,  and  benefits  flowing  from  him,  who  is  the 
real  believers's  all  in  all.  But  I  hope  the  above 
few  instances  may  sufiice  to  illustrate  the  true 
Christian's  belief  in  Jesus  respecting  what  he  is; 
with  which  faith  salvation  is  inseparably  connected 
in  the  Scriptures  of  truth.  As  to  faith  in  the  third 
sense,  i.  e.  Whose  he  is:  Faith,  or  believing  in  the 
last  sense,  if  right,  must  be  founded  on  the  Divine 
word  as  well  as  the  former;  for  that  must  sink 
which  has  not  "  Thus  saith  the  Lord*^  for  ^its  sup- 
port. If  faith  be  a  beliving  the  Divine  testimony, 
then  the  grand  inquiry  ought  to  be,  who  the 
Scripures  declare  to  be  interested  in  Christ?*  To 

*  The  author  has  here  insensibly  blended  things  which 
are  distinct.  He  is  speaking  of  the  faith  which  secures 
the  soul,  and  asserts  that  this  faith  consists  in  believing 
the  testimony  of  Scripture  conserning  Jesus.  So  far  he 
is  clear  and  correct.  But  when  he  would  comprise  this 
testimony  under  the  three  heads,  That  he  is  ;  What 
he  is  ;  and  Whose  he  is,  we  begin  to  be  sensible  of  con- 
fusion. The  testimony  as  to  "  whose  he  is,"  is  not  given 
in  any  other  way  than  describing  their  characters  and 
dispositions.  It  is,  then,  the  testimony  of  Scripture  con- 
cerning them  and  not  him  which  is  now  believed :  i.  e. 
it  is  a  perception  that  in  them  are  found  the  characteris- 
tics of  real  believers.  This  is  indeed  faith  ;  and  faith 
too, in  a  divine  testimony  ;  but  it  is  a  testimony  concern- 


WARRANT    TO    APPLY    TO    CHRIST.  135 

enforce  the  solemn  inquiry,  and  lead  to  solid  satis 
faction  in  a  matter  so  infinitely  important,  we  may 
observe  two  things,  which  I  suppose  will  readily 
be  granted  by  every  person  of  common  under- 
standing, 

1.  All  men  are  not  savingly  interested  in  Christ, 
for  some  are  declared  to  be  none  of  his. 

2.  No  man  is  described  as  belonging  to  Christ 
by  his  personal  name,  situation  in  life,  external 
profession,  natural  connexions,  or  descent ;  there- 

ing  believers  ;  and  hence  not  the  faith  which  secures  the 
soul  ;  for  that,  as  our  author  says,  page  J  32,  is  a  belief  of 
the  testimony  of  Scripture  concerning  Christ,  or  as  John 
says,  of  "  the  record  that  God  gave  concerning  his  Son.'' 
Our  author  has  confounded  "the  nature  of  Faith,"  with 
the  ''  Evidences  of  Grace,"  and  it  is  important  to  the 
feeble  traveller  in  the  way  to  Zion  that  this  confusion 
should  be  pointed  out;  lest,  if  hisown  evidences  should 
be  less  bright  than  is  desirable,  he  should  conclude  his 
faith  to  be  wrong,  and  the  Saviour  not  his.  The  reason- 
ing of  the  author,  through  a  failure  to  distinguish  things 
which  differ,  would  lead  to  the  absurdity  which  he  suc- 
cessfully combats  in  a  following  paragraph;  viz; 
that  only  those  are  interested  in  Christ  who  believe 
themselves  to  be  so  ;  for  it  tends  to  the  establishment  of 
the  position  that  our  faith,  to  be  right  in  the  third  sense, 
must  believe  "  that  we  are  the  characters  whom  the 
Scriptures  declare  to  be  interested  in  Christ"  Now  our 
faith  may  be  right,  and  yet  many  doubts  be  entertained 
on  this  point ;  for  he  that  really  "  fears  the  Lord  and 
obeys  the  voice  of  his  servant"  may,  nevertheless,  "  walk 
in  darkness  and  have  no  light."    Isa.  1.  10.  Ed. 


136  EXPERIMENTAL    DIFFICULTIES. 

fore  it  follows,  that  some  other  description  of  the 
persons  must  be  sought  for,  distinct  from  the 
above,  on  which  the  belief  for  a  saving  interest  in 
Christ  may  be  founded. 

Who  then  have  a  right,  according  to  Scripture,  to 
conclude  Christ  is  theirs,  and  they  are  his?  Some 
there  are  whose  common  reply  to  the  impor- 
tant query  is,  Christ  belongs  to  those  who  believe  them- 
selves savingly  interested  in  him.  But  the  query  re- 
turns. On  what  is  such  a  faith  or  belief  founded  ?  If 
their  right  to  Christ  arise  from  believing  him  to  be 
theirs,  they  had  no  title  to  him  before  they  so  believ- 
ed ;  therefore  the  thing  was  false  when  they  first 
believed  it  true ;  and  it  is  very  extraordinary  indeed 
that  a  falsehood  should  become  a  truth,  by  its  being 
confidently  believed,  or  industriously  propagated. 
Faith  makes  no  alteration  in  the  nature  of  the  thing 
believed.  What  is  true  does  not  become  false  be- 
cause it  is  discredited.  Nor  is  it  possible  a  lie 
should  change  its  nature,  and  become  true,  however 
a  person  may  strive  to  keep  up  a  frm  persuasion 
of  its  being  a  truth,  and  labor  against  doubting  its 
reality.  It  might  be  happy  for  such  professors, 
whose  faith  is  founded  on  falsehood,  if  they  could 
be  made  ashamed  of  their  assurance,  by  a  deep 
conviction  of  their  being  under  a  strong  delusion, 
that  they  believe  a  lie,  and  rejoice  in  a  thing  of 
nought,  (See  2  Thess.  ii.  11.  Amos  vi.  13.)  In 
this  condition,  those,  most  certainly  are,  who  be- 
lieve Christ  is  theirs  without  any  scriptural  evi- 
dence to  support  the  persuasion.     But  alas!  the 


WARRANT  TO    APPLY    TO    CHRIST.  137 

hands  of  such  are  generally  made  strong  by  the  joy 
that  accompanies  their  coiifidence  ;  for,  taking  it  for 
granted   their  faith  is  right,  they  apply  to   them- 
selves the  promises  of  salvation,  and  think  it  would 
be  a  sin  to  doubt  of  their  safety,  and  a  much  great- 
er to  cast  away  their  confidence,  which   they  ap- 
prehend  will    meet   with   a  great   recompense   of 
reward.     Such  despise  all  evidences  of  a  change 
of  heart,  and  of  the  disposition  of  the  soul,  as  legal 
and  low:  their  maxim  is,  The  weaker  the  evidence 
the  stronger  the  faith.     Some  of  the  class  referred 
to  have  defined  faith  to  consist  in  a  believing  that 
Christ  died  for  my  sins  in  particular.     Such  a  defi- 
nition, to  be  sure,  is  consistent  enough  with  the 
sentiment  of  universal  redemption.     For  all  who 
believe  that  doctrine  must  have  such  a  faith,  unless 
they  should   happen  to  doubt  their  being  of  the 
human  species.     But  that  faith  does  not  ensure  the 
salvation  of  any  man,  unless  all   men   be  saved. 
Nay,  if  the  sentiment  aforesaid  be  granted,  the 
salvation  of  no  man  cari  be  inferred  from  an  interest 
in  the  Saviour's  death,  because  each  of  those  in  hell 
(if  it  be  allowed  any  of  the  human  race  are  there) 
may  with  as  much  truth  as  those  in  heaven,  say, 
Jesus  loved  me,  and  gave  himself  for  me.     Such  a 
faith  is  therefore  destitute  of  evidence  of  a  saving 
interest  in  Christ.^ 


*  In  the  endeavour  to  be  brief,  our  author,  here,  becomes 
obscure.  If,  after  repartee!  perusals  of  the  above  sen- 
tences, I  have  a  correct  idea  of  the  writer's  meaning,  it 

M 


138  EXPERIMENTAL    DIFFICULTIE 

Others  have  asserted  that  faith  is  a  believing 
Christ  to  he  a  person^s  own,  ivithout  any  evidence 
from  Scripture,  sense  or  reason.  Be  not  discouraged, 
ye  seeking  souls,  with  the  boasted  attainments  of 
such  believers  as  aforesaid,  who  glory  in  their 
freedom  from  doubts  about  their  soul's  salvation. 
You  have  a  more  sure  word  of  j)rophecy,  to  which 
ye  do  well  to  take  heed,  as  to  a  light  shining  in  a 
dark  place.  God  has,  in  his  word,  given  a  full 
description  of  all  those  who  are  interested  in 
Christ,  and  are,  as  such,  heirs  of  his  salvation  ; 
those  who  answer  the  description  have  a  right  to 
conclude,  that  through  the  grace  of  the  Lord  Jesus 
they  shall  be  saved.  Those  who  have  not  the  spirit 
of  the  Lord  Jesus  Christ,  (however  they  may 
make  their  boast  of  God,  as  the  carnal  Jews  did,) 
they  are  none  of  his.  Rom.  viii.  9  ;  and  they  that 
are  Christ's  have  crucified  the  flesh  with  the  affec- 
tions and  lusts.  Gal.  v.  24  ;  they  give  full  consent 
to  the  death  of  sin,  and  heartily  cry  respecting  all 

is  the  following :  "  The  belief  that  Christ  died  for  my 
sins  in  particular"  corresponds  with  Universalism,  for 
all  Universalists  must  believe  that  Christ  died  for  their 
sins  in  particular.  And  if  any  sinners  of  the  human  race 
are  in  the  world  of  misery,  they  too,  may,  if  Uni- 
versalism be,  on  this  point,  correct,  believe  that  Christ 
died  for  theirsins  in  particular.  Hence,  the  belief  that 
he  so  died  for  my  sins  does  not  secure  my  salvation ;  for 
some  who  are  not  saved,  may  believe  the  very  same,  and 
hence  I  may  be  lost  as  well  as  they.  This  faith,  then, 
is  not  that  which  saves  the  soul.  Ed. 


WARRANT    TO    APPLY    TO    CHRIST.  139 

their  iniquities,  Away  with  them,  crucify  them. 
They  wish  every  sin  to  be  the  object  of  universal 
contempt,  and  would  gladly  put  them  to  open 
shame.  They  account  them  the  worst  enemies  to 
God  and  their  souls;  and  such  is  their  enmity 
against  those  grand  deceivers,  that  nothing  can 
satisfy  them  short  of  their  total  destruction.  The 
Spirit  of  God  in  the  word,  in  describing  the  char- 
acter of  real  saints,  heareth  witness  with  our  spirits, 
which  are  conscious  of  a  real  change,  that  we  arc 
the  children  of  God;  and  if  children,  then  heirs; 
heirs  of  God,  and  joint  heirs  with  Christ  Jesus. 
Rom.  viii.  16,  17.  Therefore,  he  that  believeth  on 
the  Sou  of  God,  hath  the  witness  in  himself. 
That  is,  he  is  conscious  of  the  acts  of  his  own 
soul,  that  they  are  in  nature  and  kind,  however 
they  are  deficient  in  degree^  what  the  people  of 
God  in  the  Scriptures  are  described  by. 

Every  Christian,  therefore,  habitually  believes 
that  such  persons  as  answer  to  the  description 
of  saints,  whether  themselves  or  others,  shall  have 
everlasting  life,  (and  that  no  other  but  such  shall 
be  saved.)  He  that  believeth  not  God,  hath  made 
him  a  liar,  because  he  believeth  not  the  record 
that  God  gave  of  his  Son  ;  and  this  is  the  record, 
that  God  hath  given  to  us  eternal  life;  and  this 
life  is  in  his  Son;  1  John,  v.  10,  11.  There  is  a 
cordial  believing  in  Christ  respecting  both,  thai 
he  is,  and  what  he  is,  and  likewise  respecting  ivhosc 
he  is,  in  reference  to  the  true  character  of  thos:- 
interested  in  him,  before  the  believer  may  be  fully 


140  EXPERIMENTAL    DIFFICULTIES. 

satisfied  respecting  his  own  personal  claim  to 
Christ.  The  apostle  Paul,  writing  to  the  saints  at 
Ephesus,  and  speaking  of  himself  and  others  who 
first  trusted  in  Christ,  adds,  In  whom  ye  also 
trusted,  after  that  ye  heard  the  word  of  truth,  the 
[gospel  of  your  salvation.  In  whom  also  after  that 
ye  believed,  ye  were  sealed  with  that  H0I3'  Spirit  of 
promise.  Eph.  i.  13.  A  seal  is  a  visibleimpression 
made  for  the  purpose  of  confirmation  ;  the  saints 
were  not  confirmed  in  their  personal  interest  in 
the  promises,  till  after  they  trusted,  or  believed  in 
Christ.  Another  apostle,  in  a  letter  to  the  people 
of  God  in  general,  says,  these  things  have  I 
written  unto  you  that  believe  on  the  name  of 
ihe  Son  of  God,  that  ye  may  know  that  ye  have 
eternal  life  ;  and  that  ye  may  believe  on  jhe  name 
of  the  Son  of  God.  1  John,  v.  13.  He  had  in  the 
hitter  laid  down  several  marks,  by  which  the 
.-aints  are  distinguished  from  others,  such  as 
obedience  to  God,  hatred  to  sin,  and  love  to  the 
brethren,  and  hereby  (says  he)  we  knoiv  that  we 
!;now  him.  Chap.  ii.  3.  The  weak  among 
i!iem,  which  he  called  little  children,  he  was  con- 
fident, from  the  appearance  of  real  holiness,  that 
they  were  in  a  happy  and  safe  condition,  having 
ilieir  sins  forgiven  for  Christ's  sake.  Yet  these 
were  not  fully  confirmed,  though  they  had  believed 
to  the  saving  of  the  soul;  therefore,  what  he 
had  wrote  for  their  serious  consideration,  was  in 
order  that  they  might  be  assured  of  eternal  life, 
i)eing  included  among  those  of  whom  he  speaks  in 


WARRANT    TO    APPLY    TO    CHRIST.  ]41 

the  preceding  verse,  That  have  the  Son.  He  sup- 
poses some  professors  might  believe  without  evi- 
dence,^ and  boMly  say,  We  have  fellowship  with 
God.  Chap.  i.  6.  Says  another,  /  know  him,  chap. 
ii.  4.  and  abide  in  him,  verse  6.  /  love  God. 
Chap.  iv.  20.  Yea,  he  supposes  some  professors 
might  boast  of  having  attained  to  sinless  perfec- 
tion, chap.  i.  8.  But  without  any  ceremony  he 
pronounceth  all  those,  who  claim  a  title  to  salva- 
tion, without  evidence  of  sanctification,  to  be  self- 
deceived,  and  strangers  to  God  and  truth.  Chap, 
i.  6,  ii.  10,  iv.  20.  He  calls  them  to  the  bar  of 
conscience,  and  asserts  that  those,  and  those  only, 
whose  hearts  do  not  condemn  them,  have  confi- 
dence towards  God.  Chap.  iii.  19,  21.  every 
true  Christian  is  possessed  of  what  Jesus  terms  an 
honest  heart.  Luke  viii.  15.  They  would  not, 
they  dare  not  claim,  or  take  possession  of  what 
is  not  their  own  ;  they  are  persuaded  those  who 
do,  will  be  rejected  at  last,  and  made  ashamed  of 
their  hope  and  presumptuous  persuasion.  A  God 
of  truth  can  never  require  any  man  to  believe  a 

*  And  even  contrary  to  evidence  ;  as  in  these  instan- 
ces :  e.  g.  they  might  say,  "  We  have  fellowship  with 
him,"  and  yet  "  walk  in  darkness  :"  they  might  say,  "  I 
know  him"  and  yet  "  not  keep  his  commandments  :" 
they  might  say,  "  they  abide  in  him,"  while  yet  they 
walk  not  as  he  walked : — they  might  say  "  they  loved 
God,"  and  yet  "  hate  their  brethren."  Now  as  these 
are  plainly  incompatible  :  he  who  thus  speaks  and  acts 
is  a  self-deceiver.  Ed 


142  EXPERIMENTAL    DIFFICULTIES. 

falsehood  ;   nor  even  any  thing  relating  to  a  fact 
which  is  unrevealed.     For  instance,   he  requires 
men  to  believe  there  are  three  that  bear  record  in 
heaven,   and   that   these  three   are  one,   and  the 
union   of  two   natures   in   the   person  of  Christ. 
But  how  th  ese  are  one,   being  not   revealed,   is 
neither   the    object  of   faith,    nor    the    subject  of 
human  understanding.     The  support  of  faith  is  the 
authority  and  fidelity  of  God.     Hence  the   Scrip- 
tures  are    called    the  faithful    word.      Tit.  i.   9; 
the  true  saying  of  God.     Rev.  xix.  9.     And  this  is 
a  faithful  saying,   (to   be   depended   upon  as   an 
established    fact,)   and  worthy  of  all  acceptation, 
(being  fully  proved  to  be  infinitely  good  as  well  as 
true,)  that  Jesus  Christ  came  into  the  world  to  save 
sinners.  1  Tim.  i.  15.    Faith  therefore  includes  not 
only  an  assent  to  gospel  truths,  but  a  persuasion  of 
their  infinite  worth  and  transcendent  glory ;   and 
personal  interest  therein  ariseth  from  the  evidence 
of  having  received  the  truth  in  the  love  of  it;   for 
faith,  objectively  considered,  or  as  it  respects  the 
things  believed   by    the  Christian,  is   a   compen- 
dium, or  the  substance    of  things  hoped  for,  as 
published  in  the  glorious  gospel  of  the  grace  of 
God.      Faith,  subjectively  considered,  consisteth 
in  the  evidence  of  things  not  seen  by  the  carnal 
mind,  or  corporeal  eye.     Heb.  xi.  1 :  which  hidden 
realities,   though    concealed    from   the   wise   and 
prudent,  are  revealed  unto  babes.     Matt.  xi.  25; 
and  every  one  who  really  receives  Christ  Jesus 
the  Lord,  to  them  he  gives  power,  or  authority,  to 


WARRANT    TO    APPLY    TO    CHRIST.  143 

become  the  sons  of  God,  even  to  them  that  believe 
on  his  name.  However  weak  their  faith  may  be, 
they  are  |)0ssessed  of  that  which  is  in  its  own 
nature  an  evidence  that  they  are  born  not  of  blood, 
nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  God.  John,  i.  12,  13.  But  though 
every  heaven-born  soul  is  the  subject  of  what 
evidences  a  relation  to  God,  he  has  not  always 
light  enough  lo  discern  it.  Besides,  a  view  of  the 
depravity  of  his  heart  engages  his  attention,  and 
frequently  fills  him  with  fear  that  he  is  not  passed 
from  death  unto  life.  Such  persons  are  referred 
to  the  following  chapter. 


CHAPTER  n. 

CONCERNING    THE    NEW    EIRTH. 

Some  gracious  people  are  greatly  discouraged 
because  they  cannot  ascertain  the  time  when  they 
passed  under  such  a  change.  They  are  persuaded 
of  the  truth,  and  are  convinced  of  the  propriety  of 
the  Lord's  solemn  asseveration,  Verily,  verily,  I  say 
unto  thee,  except  a  man  he  born  again,  he  cannot  see, 
he  cannot  enter  into  the  kingdom  of  God.  But  not 
knowing  the  time  when  they  were  born  again,  and 
perhaps,  through  confused  ideas  of  what  is  intend- 
ed by  the  term,  they  are  kept  in  a  state  of  uncom- 
fortable suspense,  and  their  progress  of  vital 
religion  is  retarded,  not  knowing  how  to  determine 
or  by  what  rule  to  judge,  whether  they  are,  or  are 


144  EXPERIMENTAL    DIFFICULTIES. 

not,  born  again.     To  such  persons  I  would  pro- 
pose the  following  consideration  : 

Do  you  know  the  exact  time  of  your  natural 
birth  ?  None  can  answer  they  do  from  their  own 
knowledge  and  jnemory  ;  and  though  some  cannot 
obtain  certain  information  from  any  one  on  what 
day,  or  even  in   what  year  they  were  born,  yet 
they    do    not   doubt   of  the   fact.     As  effects  in 
natural  things  lead  back  to  their  respective  causes, 
and  are  infallible  proofs  of  their  reality,  soil  is  in 
spiritual   affairs.     In  this  manner  we  are  taught 
in  Scripture  to  proceed,  in  order  to  gain  assurance 
respecting  facts  which  fall  not  under  immediate 
personal  observation.     As,  saith  the  apostle,  every 
house  is  builded  by  some  man  ;  as  therefore  every 
structure,  from  the  princely  palace  to  the  meanest 
cottage,  are  incontestible  proofs  of  human  agency, 
so  as  saints  are  God's  workmanship,  created  anew 
in  Christ  Jesus,  and  habitations  of  God  through 
the  Spirit,  the  nature  of  the  change  produced  in 
them  claims  Jehovah  for  its  author ;  therefore,  as 
tlie  apostle   adds,   he   that  buildeth  all   things  is 
God.     Heb.  iii.  4.     The  great  inquiry  should  be, 
Whether  we   are   the   subjects  of  the   heavenly 
birth  or  not  ?  for  as  to  the  time  when,  it  is  an  im- 
material circumstance,  any  further  than  as  related 
to   the  question.  How  old  art  thou'^  As  it  is  not 
necessary  to  know  the  time  of  your  natural  birth, 
in  order  to  prove  your  proper  humanity,  neither 
is  the  knowledge  of  your  spiritual  birth,  as  to  the 
time  when,  at  all  needful  to  evidence  your  true 


CONCERNING    THE    NEW    BIRTH.  145 

Christianity;  the  change  may  be  demonstrably 
evident,  though  the  time  when  it  first  commenced 
be  uncertain.  To  know  whether  a  person  is  born 
again,  it  shouhl  be  considered  that  the  work  of 
the  Spirit  of  God  upon  the  soul,  whereby  sinners 
are  denominated  new  creatures,  is  set  forth  by 
figurative  language.  As  there  are  new  principles 
or  dispositions  produced,  it  is  called  a  creation. 
*' Created  in  Christ  Jesus."  Eph.  ii.  10.  As  it  bears 
resemblance  to  procreation,  it  is  therefore  called 
a  regeneration  and  a  new  birth.  These  terms 
are  used  for  the  purpose  of  illustrating  its  nature, 
the  evident  and  plain  import  of  which  are  to 
point  out,  that  a  person  who  is  the  subject  of  such 
a  gracious  charge,  feels  and  views  himself  to  be 
in  such  circumstances,  in  a  spiritual  sense,  as  re- 
semble the  natural  condition  of  an  infant;  for 
such  persons  feel  themselves  feeble  and  forlorn  ; 
they  are  convinced  of  their  utter  inability  to  pro- 
vide for  the  least  of  their  numerous  wants,  or 
even  to  describe  them :  like  a  new-born  babe 
they  desire  the  sincere  milk  of  the  word,  which 
they  relish,  taste  the  sweetness  of,  and  are  nou- 
rished by  They  are  dependent  entirely  on  the 
Lord's  care  and  kindness,  who  loves  them,  deals 
tenderly  with  them,  feeds  them  with  what  is  con- 
venient for  them,  as  they  are  able  to  bear  it, 
clothes  them  with  the  robe  of  righteousness,  and 
garments  of  salvation.  He  teaches  them,  gra- 
dually, the  things  relating  to  the  kingdom  of  grace 
into  which  they  are  brought,  and  of  which  they  are 


146  EXPERIMENTAL    DIFFICULTIES. 

naturally  ignorant;  for  "they  shall  all  be  taught 
of  God,  from  the  least  of  them  to  the  greatest  of 
them."  Isai.  liv.  13.  As  they  liave  a  disposition 
for  spiritual  activity,  so  the  Lord  increases  their 
strength,  takes  them  by  the  hand,  teaches  them 
to  go.  Hos.  xi.  3.  As  they  grow  in  acquaintance 
with  their  heavenly  Father,  and  the  household  of 
faith,  they  feel  a  love  to  God,  a  fear  of  him,  have 
their  dependence  upon  him,  and  arc  desirous  of 
his  presence,  protection,  and  guidance.  They 
love  all  the  people  of  God,  and  those  the  best 
who,  as  they  think,  most  resemble  him.  Those, 
therefore,  who  are  thus  dependant  upon  God, 
humble  before  him,  having  a  relish  for  Divine 
things,  or,  in  a  word,  dispositions  towards  God  of 
a  filial  nature,  becoming  a  child  to  his  father  and 
family ;  such  have  the  evidences  of  being  born 
again,  they  having  been  brought  with  godly  sim- 
plicity to  receive  the  kingdom  of  heaven  as  a  little 
child,  without  which,  the  Redeemer  has  declared, 
no  man  can  in  any  wise  enter  therein.  Luke, 
xviii.  17.  Thus  the  feeble  state  and  forlorn  con- 
dition of  the  Jews,  when  God  first  entered  into 
covenant  with  them  as  a  people,  and  they  became 
his  special  property  and  care,  is  illustrated  by  an 
infant,  Ezek.  xvi.  in  the  most  deplorable  condi- 
tion. So  the  spiritual  experiences  of  his  people, 
both  sorrowful  and  sweet,  are  represented  by  the 
metaphor  of  a  helpless  infant,  under  the  kind  care 
of  its  loving,  compassionate,  and  prudent  parent. 
Again,  such   bear  the   likeness  of  their    Father 


CONCERNING    SPIRITUAL    JOYS.  147 

God  ;  as  by  their  first  birtli  they  partake  of  the 
image  of  the  earthly,  so  by  their  second  birth 
they  are  made  partakers  of  the  heavenly  ;  for  that 
which  is  born  of  the  flesh,  is  flesh  ;  and  that 
which  is  born  of  the  Spirit,  is  spirit.  John,  iii.  6. 
They  that  are  born  again,  love  what  God  does, 
and  hate  what  he  abhors,  which  gradually  in- 
creaseth  as  they  grow  in  grace,  or  to  maturity,  as 
perfect  men  in  Christ  Jesus.  A  holy  disposition  is 
therefore  an  infallible  proof  of  a  heavenly  descent, 
or  that  such  are  born  again. 


CHAPTER  III. 

CONCERNING    SPIRITUAL    JOTS. 

Many  Christians  are  discouraged  on  account  of 
their  not  having  been  favoured  with  such  strong 
consolation  as  others  speak  of;  and  some  are 
stumbled  because  of  the  short  duration  of  their 
joy  ;  and  in  both  the  above  causes  perplexities 
arise  about  the  real  difference  between  false  and 
true  pleasure  attending  religion.  Such  persons 
would  do  well  to  consider,  that  it  is  not  the  height 
of  consolation,  nor  the  length  of  its  continuance, 
which  proves  it  genuine,  or  of  a  true  spiritual 
nature:  some  of  the  Galatian  church,  of  whose 
gracious  state  the  apostle  was  in  doubt,  spoke  of 
great  blessedness.  Gal.  iv.  15.  The  Israelites 
sang  God's  praise  with  great  delight  at  the  Red 
Sea,    but  soon   forgot  his  works,    and    rebelled 


148  EXPERIMENTAL    DIFFICULTIES. 

against  his  authority ;  the  stony  ground  hearers 
received  the  word  with  joy,  but  not  having  depth 
of  root,  therefore,  when  tribulation  came  for  the 
word's  sake,  their  pleasure  and  profession  died. 
Even  Herod  heard  John  with  gladness,  yet  clave 
to  his  sins  ;  and  Ezekiel  was  a  pleasant  song  to 
many  of  his  hearers  who  took  no  delight  in  obedi- 
ence to  God.  It  is  possible  some  may  hold  fast 
their  self-deception,  and  go  down  to  hell  with  a 
lie  in  their  right  hand,  rejoicing  in  a  thing  of 
nought ;  for  a  hope  of  deliverance  from  ])unish- 
ment  cannot  fail  giving  pleasure  to  its  possessors  ; 
and  while  the  pleasing  expectation  is  supported, 
the  degree  of  consolation  arising  from  a  false  hope 
may  be  equal,  yea,  superior  to  what  is  produced 
by  a  good  one.  Such  not  knowing  their  own 
hearts,  and  the  infinite  evil  of  sin,  are  therefore 
not  plagued  like  other  men.  Psal.  Ixxiii.  5,  14. 
We  ought  seriously  to  consider  from  what  our 
comforts  spring,  and  in  what  they  terminate,  in 
order  to  know  and  judge  of  their  true  nature  and 
kind :  false  comforts  frequently  arise  from  a  par- 
tial view  of  God's  salvation.  An  unsanctified 
soul  will  rejoice  in  the  hope  of  a  deliverance  from 
the  punishment  of  sin,  simply  from  the  principle 
of  self-love.  But  mere  safety  does  not  satisfy  the 
truly  gracious ;  all  such  likewise  want  to  have  the 
power  of  sin  subdued,  and  the  pollution  of  sin 
removed  ;  their  habitual  prayer  to  God  is,  "  Take 
away  all  iniquity,  and  receive  us  graciously." 
Pleasures  therefore  arising  from 


CONCERNING   SPIRITUAL    JOYS.  149 

a  prospect  of  freedom  from  sorrow,  may  be  where 
sin  maintains  a  full  dominion;  ^''  I  shall  have  peacCf 
saitli  one,  though  I  walk  in  the  imagination  of  mine 
heart,  to  add  drunkenness  to  thirst ;  thus  he  blesseth 
himself  in  his  heart,  ivhen  he  heareth  Jehovah^s  tre- 
mendous curse."  How  awful  is  Heaven's  language 
to  such  a  daring  deluded  sinner!  "  T/ie  Lord  will 
not  spare  him,  but  the  anger  of  the  Lord  and  his 
jealousy  shall  smoke  against  that  man,  and  all  the 
curses  ivritten  in  this  hook  shall  lie  upon  him" 
Deut.  xxix.  19,  20. 

Again  ;  false  joy  sometimes  ariseth  from  the 
manner  of  relief  being  brought  to  the  mind,  but 
true  pleasure  springs  from  the  matter  apphed, 
or  the  nature  and  suitableness  of  truth  discovered. 
The  suddenness  oi  relief  is  only  a  circumstance  in 
itself,  and  yet  some  seem  to  build  their  hope  of 
salvation  upon  it ;  but  those  who  infer  such 
impressions  are  all  of  God,  and  absolutely  safe, 
forget  that  Satanical  influences  are  compared  to 
darts:  on  the  other  hand,  some  unmercifully  cen- 
sure every  extraordinary  relief  as  diabolical.  But 
as  times  of  dreadful  temptations  and  overwhelming 
sorrows  are  periods  which  will  not  admit  of  delay  ; 
and  when  viewed  in  that  light,  it  is  no  wonder  the 
soul  with  holy  vehemence  should  cry, "  Make  haste, 
make  no  tarrying,  oh  my  God  ;"  and,  is  it  a  won- 
der that  God  should  hear  prayer,  or  be  found  a 
present,  yea,  a  very  present  help  in  time  of 
trouble?  If  not,  why  then  should  such  appear- 
ances be  opposed  or  doubted  ?  The  Lord  flies  on 


150  EXPERIMENTAL    DIFFICULTIES. 

the  wings  of  the  wind  for  the  help  of  Jeshurun* 
and  may  he  not  avenge  his  own  elect,  who  cry 
unto  him  day  and  night,  and  that  speedily,  though 
he  may  seem  to  bear  long  with  them ;  for  as  he 
sendeth  forth  his  commandment  upon  earth,  his 
word  runneth  very  swiftly  ?  Yea,  he  says,  "  Before 
they  call,  1  will  answer  ;  and  whilst  they  are  yet 
speaking,  I  will  hear."  Isaiah,  Ixv.  24.  Daniel 
found  his  promise  verified  in  his  experience  ;  for 
while  he  was  speaking  in  prayer,  Gabriel  being 
caused  to  fly  swiftly,  touched  him,  and  told  him, 
that  at  the  beginning  of  his  supplication,  the 
commandment  came  forth,  in  obedience  to  which 
he  appeared  in  his  favour.     Dan.  ix.  21,  23. 

Those,  therefore,  are  not  to  be  censured  or  dis- 
couraged, who  have  found  that  ere  they  were  aware 
their  souls  were  made  like  the  chariots  of  Amina- 
dab ;  providing  their  hopeleads  to  holiness,  and  their 
peace  and  pleasure  terminate  in  purity.  Many 
Christians  have  reason  to  admire  the  speedy  man- 
ner in  which  the  Lord  has  relieved  them,  when 
their  {)rospects  were  dismal,  and  their  souls  with 
horror  stood  trembling  on  the  brink  of  eternal 
woe ;  like  a  poor  criminal  at  the  fatal  tree,  expect- 
ing every,  moment  to  launch  into  eternity,  but 
who  is  happily  prevented  by  the  sudden  arrival 
of  a  reprieve  or  a  pardon  from  his  gracious 
sovereign.  He  admires  and  is  thankful  for  the 
speed  with  which  the  joyful  message  came.  Not- 
withstanding which,  he  does  not  consider  the  man- 
ner of  the  messenger's   arrival ;  but  the  tidings 


CONCERNING    SPIRITUAL    JOYS.  151 

brousjht  are  the  principal  spring  of  his  joy,  and 
the  only  foundation  of  his  present  security.  The 
posts  which  carried  the  cruel  edict  from  the  Per- 
sian court,  to  destroy  the  Jews  in  every  province 
were  hasted  by  the  king's  comnriandment,  as  well 
as  those  despatched  in  their  favour  ;  therefore  the 
monarch's  intention  was  not  from  thence  discover- 
able. The  speed  with  which  a  message  is  car- 
ried does  not  prove  it  to  be  of  a  favourable 
nature,  nor  does  it  so  much  as  demonstrate  from 
or  to  whom  it  is  sent.  Neither  does  the  manner 
in  which  any  portion  of  Scripture  is  brought  to 
the  mind,  determine  its  being  the  language  of  God 
to  that  person  in  particular;  the  mere  mode  of 
impressions  is  not  essential  to  spiritual  comfort, 
conviction,  or  instruction;  yet  many  are  encou- 
raged or  cast  down  more  from  the  manner  in 
which  impressions  are  made  on  their  minds,  than 
from  the  matter  expressed,  or  the  nature  and  ten- 
dency of  truth  contained  in  the  Scriptures.  A 
genuine  hope  in  God,  or  the  enjoyment  of  pardon, 
is  ever  accompanied  with  self-diffidence  ;  such  as 
are  so  favoured,  rejoice  in  Christ  iesvis,  and  put  no 
confidence  in  the  fiesh.  Sacred  pleasure  is  not 
only  incomparably  superior,  but  of  a  nature  op- 
posite to  levity  and  carnal  security ;  fervent  love 
to  God  will  be  excited  and  promoted  by  it.  I  will, 
says  David,  love  the  Lord,  because  he  hath  heard 
my  supplication  ;  and  of  Mary  it  is  said,  she  loved 
much  because  mucii  was  forgiven  her.  It  invigo- 
rates repentance ;  "  they  shall  look  upon  me  ichom 


152  EXPERIMExNTAL    DIFFICULTIES. 

they  have  pierced^  and  mourn,^^  yea,  "shall  be 
ashamed  and  confounded  ivhen  I  am  pacified  towards 
them,  for  all  that  they  have  done,  saith  the  Lord." 
It  promotes  humble,  cheerful,  and  universal 
obedience  ;  the  language  of  such  a  soul  is,  "  What 
am  I?  or  what  was  my  father's  house,  that  thou 
shouldest  bring  me  hitherto  ?  How  is  it,  Lord,  thou 
shouldest  thus  manifest  thyself  I  What  shall  I 
render  unto  the  Lord?  I  will  run  the  ways  of  thy 
commandments.     Bless  tlie  Lord,  O  my  soul." 

In  regard  to  those  who  are  distressed  about  the 
fluctuation  of  their  enjoyments,  it  may  he  a  relief 
to  their  minds  to  consider  that  God  "iveni  up  from 
Jacob  in  the  place  where  he  talked  with  him.^'  Gen. 
XXXV.  13.  David's  mountain  stood  strong,  but 
when  the  Lord  hid  his  face,  he  was  troubled. 
Permanent  joy  is  not  to  be  expected  in  this  world, 
but  is  reserved  for  the  next.  What  God  imparts 
now,  is  designed  to  encourage  and  forward  the 
Christian  in  his  duty,  and  so  to  profit  rather  than 
to  please.  Again  ;  the  shorter  our  present  com- 
forts are,  the  oftener  should  we  apply  to  the  God 
of  all  consolation  for  the  renewal  of  them  ;  saying 
with  David,  "Restore  unto  me  the  joys  of  thy 
salvation  ;"  and  with  the  pensive  [)rophet,  "O  the 
hope  of  Israel,  the  Saviour  thereof  in  time  of 
trouble,  A^hy  shouldest  thou  be  as  a  stranger  in 
the  land  ,  and  as  a  wayfaring  man,  that  turneth 
aside  to  tarry  lor  a  night?"  Jer.  xiv.  8.  And  the 
more  watchful  should  we  be  lest  we  grieve  the 
Holy  Sp'rit,  the  Comforter,  and  cause  him  to  with- 
draw hif  soul-cheerinff  influences. 


EXPERIENCE     OF     INDWELLING    SIN.  153 

CHAPTER  IV. 

EXPERIENCE    OF    INDWELLING    SIN. 

A  deep  sense  of  internal  depravity,  or  the  preva- 
lency  of  sin  in  the  heart,  has  often  been  very  stum- 
bling to  serious  Christians,  who,  on  a  view  of  their 
vileness,  have  been  ready  to  conchide  their  cases 
ai'e  both  singular  and  sad;  says  the  discouraged 
soul,  "If  I  be  a  Christian,  why  am  I  thus?" 

It  may  be  an  advantage  for  such  to  reflect,  that 
a  soul-humbling  sense  of  sin,  and  deep  abasement 
before  God,  has  been  experienced  by  the  most  em- 
inent saints  recorded  in  scripture,  as  is  evident  from 
the  language  they  have  used  on  the  subject  of  self- 
description,  saying,  "Behold  I  am  vile,  I  abhor 
myself."  "I  am  undone.  I  am  a  man  of  unclean 
lips."  "  I  blush  to  look  up  to  heaven."  "  I  am  as 
a  beast  before  thee."  "Surely  I  am  more  brutish 
than  any  man,  and  have  not  the  understanding  of 
a  man."  "In  me,  that  is,  in  my  flesh,  dvvelleth 
no  good  thing.  I  am  carnal,  and  sold  under  sin. 
I  find  a  law  in  my  members  warring  against  that 
in  my  mind,  leading  me  into  captivity."  "Iniqui- 
ties prevail  against  me."  "  Evil  is  present  with  me. 
I  cannot  do  the  things  that  I  would.  O  wretched 
man  that  I  am  !  who  shall  deliver  me  ?"  "  We 
are  all  as  an  unclean  thing."  These,  with  many 
more  instances  which  might  be  produced,  dem- 
onstrate, that  true  believers,  and  they  ordy,  are 
properly  acquainted  with  the  plague  of  their  own 


154  EXPERIMENTAL     DIFFICULTIES. 

hearts.  Why  then  should  the  Christian  be  dis- 
couraged through  feeling  himself  to  be,  what  those, 
who  were  eminent  for  godliness,  have  with  shame 
and  sorrow  acknowledged  they  were  ?  Besides, 
have  you  not  repeatedly  entreated  the  Lord  to 
search  and  try  you,  to  discover  what  was  in  your 
hearts?  And  shall  you  now  be  stumbled  and  dis- 
couraged because  he  has  heard  and  answered 
your  prayers?  And  as  God  has  given  you  an  ex- 
perience similar  to  what  was  once  the  case  of 
those  who  are  now  the  subjects  of  spotless  purity 
and  perpetual  praise,  is  it  reasonable  to  conclude 
from  thence  you  are  not  the  subjects  of  a  gracious 
change  ?  You  may  rather  infer,  that  if  the  Lord 
had  been  pleased  to  have  slain  you,  he  would  not 
have  shown  you  such  things  as  these.  Remember 
the  whole  need  not  a  |)hysician,  biit  those  that  are 
sick ;  and  grace  has  made  rich  provision  for  heal- 
ing all  the  diseases  and  maladies  of  the  mind. 
Perhaps  every  good  man  will  at  least  account  him- 
self of  all  others  the  most  indebted  to  God  and 
grace :  for  he  feels  that  in  himself  which  he  does 
not  certainly  know  is  in  any  other,  for  every  heart 
only  knows  its  own  bitterness.  By  such  experi- 
ences, the  Lord  is  training  his  people  for  the  future 
glory.  For,  accounting  themselves,  as  St.  Paul 
did,  the  chief  of  sinners,  1  Tim.  i.  15,  their  own  sal- 
vation will  be  the  matter  of  eternal  wonder,  every 
one  viewing  his  own  deliverance  as  the  effect  of  a 
peculiar  exertion  of  Divine  power,  and  an  uncom- 
mon display  of  rich  superabounding  grace.     Being 


ERRONEOUS  VIEWS  OF  CHRISTIAN  DOCTRINES.    155 

each  under  infinite  deficiency,  respecting  their  per- 
sonal endeavours  to  extol  the  great  Jehovah,  mu- 
tual assistance  will  be  intreated  in  the  work  of 
praise  ;  for  the  language  of  the  redeemed  of  the 
Lord  to  fellow  saints  frequently  is,  "O  magnify  the 
Lord  with  me,  and  let  us  exalt  his  name  together," 
Psalm  xxxiv.  3.  Go  on,  then,  ye  blessed  of  the 
Lord,  pressing  after  the  full  possession  of  that  sal- 
vation which  you  see  the  absolute  need  of,  even  a 
complete  deliverance  from  sin,  as  well  as  from  sor- 
row ;  that  grace  which  has  rendered  sin  loathsome, 
and  Christ  lovely  in  your  view,  is  sufficient  for  you. 
In  a  perpetual  dependence  on  which,  may  you 
hold  pn  your  way  with  courage  and  caution,  till 
you  arrive  at  Zion's  celestial  gate  !  Then  shall  you 
obtain  joy  and  gladness,  and  sorrow  and  sighing 
shall  flee  away.   Isaiah,  xxxv.  10. 


CHAPTER  V. 

ERRONEOUS    VIEWS    OF    CHRISTIAN    DOCTRINES. 

Another  class  of  Christians  present  themselves 
to  view,  whose  progress  is  retarded  by  a  false 
and  discouraging  representation  of  the  distin- 
guishing doctrines  of  grace ;  which  are  frequently 
asserted  to  be  inimical  to  experimental  religion, 
and  of  such  a  nature  as  to  supersede  personal 
holiness,  and  render  internal  conformity  to  God 
unnecessary.  Whatever  God  has  revealed  in 
his  word,  we  may  be  sure  is  worthy  of  himself, 
and    advantageous   to    his    people.      We    ought 


156     ERRONEOUS  VIEWS  OF  CHRISTIAN  DOCTRINES. 

diligently  to  inquire  what  Jehovah  has  revealed  as 
matter  of  faith  and  ohedience ;  and  whatever  is 
of  a  divine  original  demands  our  reverent  attention, 
cordial  reception,  and  cheerful  obedience.  It  is 
the  height  of  arrogance  in  a  puny  mortal  to 
dispute  with  his  Maker  about  the  propriety  of 
what  he  does  or  says.  "O  man,  who  art  thou 
that  repliest  against  God  ?"  Rom.  ix.  20.  How- 
ever, for  the  relief  of  such  serious  minds  as  are 
perplexed  and  stumbled  in  consequence  of  the 
aforesaid  objections,  let  us  briefly  consider  those 
doctrines  which  are  generally  supposed  the  most 
exceptionable  in  relation  to  Christian  experience. 

First,  the  doctrine  of  imputation.  This  is  not 
liable  to  the  aforesaid  objection ;  for  the  placing 
of  the  Redeemer's  righteousness  to  the  account 
of  his  peo|)le  does  not  supersede  the  work  of  the 
Spirit  of  God  in  the  soul,  nor  render  unnecessary 
holiness  of  Ijeart,  or  the  exercise  of  spiritual 
graces.  Imputation  is  not  a  transfusion.  It 
makes  no  alteration  in  the  internal  disposition. 
If  it  did,  our  sins  being  imputed  to  Christ  would 
have  tainted  his  holy  mind.  But  though  sin  was 
placed  to  his  account,  and  the  Lord  laid  on  him 
the  iniquities  of  us  all :  though  He  was  made  sin 
for  us,  that  he  might  legally  suffer  in  cur  stead  ac- 
cording to  law  ;  yet  he  was  still  the  Holy  One,  who 
knew  no  sin  as  a  principle  in  him.  So  Christ's 
righteousness  is  upon  and  towards  those  who  be- 
lieve, Rom.  iii.  22;  by  which  they  are  freed  from 
condemnation,  but  are  not  thereby  made  inwardly 


ERRONEOUS  VIEWS    OF  CHRISTIAN  DOCTRINES.    J57 

pure  ;  the  righteousness  of  Christ  is  not  infused 
as  a  holy  principle  in  them,  but  put  upon  them 
as  a  heavenly  robe.  Now  though  righteousness 
delivers  from  death,  and  entitles  to  life,  yet  an 
internal  disposition  suited  to  the  nature  of  heaven- 
ly felicity  i!=  absolutely  necessary;  therefore  there 
is  need  of  a  life  of  grace  here,  in  order  to  a  life  of 
glory  hereafter  ;  and  indeed  they  differ  only  in 
degree,  not  in  nature  and  kind.  Hence  Jesus  says, 
"I  give  unto  my  sheep  eternal  life."  John,  x.  28. 
"This  is  life  eternal,  that  they  may  know  thee,  the 
only  true  God,  and  Jesus  Christ  whom  thou  hast 
sent."  John,  xvii.  3.  Men  need  a  righteousness 
imparted,  as  well  as  a  righteousness  imputed;  the 
inner  man  of  the  heart  is  therefore  created  anew 
in  righteousness  and  true  holiness,  in  order  to  the 
enjoyment  of  true  happiness.  Being  guilty,  there 
was  a  necessity  of  Christ's  fulfilling  the  law  for  us, 
but  when  perfect  in  holiness,  the  righteousness  of 
the  law  will  be  fulfilled  in  us.  By  the  former  we 
escape  eternal  misery.  By  the  latter  we  have  a 
taste  for,  and  are  rendered  capable  of,  enjoying 
heavenly  felicity  ;  therefore  we  ought  to  be  as  much 
concerned  to  possess  a  meeiness  for  heaven  as  a 
right  to  it.  But  a  capacity  to  enjoy  does  not 
give  a  title  to  enjoyment,  in  reference  to  the 
things  of  nature,  nor  does  it  give  a  right  to  the 
blessings  of  grace.  A  man,  while  sick,  cannot 
enjoy  the  most  pleasing  inheritance.  Yet  no 
man  in  his  right  mind  ever  thought  the  best  state 
of  health,  or  the  firmest  constitution,  could  give 


158   ERRONEOUS  VIEWS  OF  CHRISTIAN  DOCTRINES. 

a  title  to  an  estate.  So  the  believer's  claim,  or 
entitling  righteousness  to  future  glory,  does  not 
depend  upon,  nor  arise  out  of  his  own  personal 
qualifications,  though  there  is  a  necessity  of  per- 
fect holiness,  in  order  to  complete  happiness. 
"  This  is  the  heritage  of  the  servants  of  the  Lord  ; 
and  their  righteousness  is  of  me,  saith  the  Lord." 
Isaiah,  xliv.  17.  In  answer  to  the  solemn  ques- 
tion, "  Who  shall  ascend  the  hill  of  the  Lord,  and 
who  shall  stand  in  his  holy  place  ?"  it  is  said,  "  he 
that  hath  clean  hands  and  a  pure  heart, — even 
he  shall  receive  the  blessing  from  the  Lord,  and 
righteousness  from  the  God  of  his  salvation." 
Psalm  xxiv.  4,  5.  The  believer  therefore  longs 
for  purity,  but,  after  all  his  religious  attainments, 
resolves  to  go  through  life,  down  to  death,  and 
home  to  glory  "in  the  strength  of  the  Lord  God, 
making  mention  of  his  righteousness,  and  of  his 
only."     Psalm  Ixxi.  16.*     Again, 

*  Justification  and  sanctification  have  each  their  own 
appropriate  place  in  the  Christian  system.  Both  are  ab- 
solutely indispensable,  and  of  course  neither  is  inimical 
to  the  other.  Only  let  them  be  distinguished  properly, 
and  their  harmony  becomes  obvious.  Justification  ia 
secured  by  the  imputation  of  Christ's  righteousness. 
Sanctification  is  produced  by  the  Spirit's  operation  on 
the  heart.  Justification  is  a  declaration  made  respecting 
us;  sanctification  is  a  work  vi^rought  in  us.  Justifica- 
tion gives  a  title  to  heaven;  but  imparts  no^mes^for 
it:  sanctification  produces  a  fitness  for  heaven,  but 
makes    out   no  title  to  it.     Justification  frees  us  from 


Erroneous  views  op  christian  doctrines.  159 

Secondly;  Some  are  ready  to  object  against 
the  efficacious  nature  of  Divine  grace  in  conver- 
sion, and  say  "  that  constraining  grace  cannot  be 
consistent  with  the  natural  freedom  of  the  luiman 
will.  For  if  1  freely  choose  the  things  of  God, 
how  is  my  choice  owing  to  divine  grace  ?  And  if 
I  be  impelled  by  the  power  of  grace,  how  am  I 
free  in  my  choice  ?" 

By  a  proper  attention  to  our  experience  of  men- 
tal acts,  whether  as  creatures  or  Christians,  it  will 
be  found  that  choosing  is  giving  a  preference,  or 
is  a  preferring  some  personsor  things  above  others. 
The  preference  given,  or  choice  made,  is  the  effect 
of  their  appearing  to  us  more  agreeable,  or  having 
an  ascendency  in  our  esteem.  However  precious 
or  excellent  any  thing  be  in  itself,  yet  if  that  ex- 
cellence or  worth  be  not  discovered,  it  does  not  be- 
come the  object  of  choice. 

Things  are  therefore  chosen  or  refused,  es- 
teemed or  disesteemed,  according  as  they  appear 
to  the  understanding,  or  are  presented  to  the  mind's 
view,  as  agreeable  or  disagreeable.     Now,  as  the 

condemnation;  sanctification  cleanses  us  from  pol- 
lution. Justification  affects  our  state  in  point  of  laic ; 
sanctification  improves  our  condition  in  point  of  fact. 
Justification  changes  our  legal  slate;  sanctification 
our  moral  state.  Let  these  distinctions  be  borne  in 
mind,  and  it  will  at  once  be  seen  that  the  doctrine  of 
justification  by  the  righteousness  of  Christ  is  not  in- 
consistent with  experimental  religion.  Ed. 


160    ERRONEOUS  VIEWS  OF  CHRISTIAN  DOCTRINES. 

natural  man  cannot  know  the  things  of  the  Spirit 
of  God,  because  they  are  spiritually  discerned, 
therefore  he  does  not  choose  them.  As  facts 
they  are  knowable  to  such;  but  their  Divine 
beauty  and  spiritual  excellency  lie  concealed 
from  the  carnal  mind ;  therefore  natural  things 
are  freely  chosen  or  preferred  to  spiritual,  being 
more  agreeable  to  the  mind  in  its  unrenewed 
state.  But  when  omnipotent  grace  begets  new 
principles  in  the  soul,  changes  the  heart,  and 
opens  the  understanding  to  behold  things  as  they 
really  are,  then  the  world  and  all  temporary 
good  sinks  into  nothing  and  vanity,  when  com- 
pared with  Christ  and  the  blessings  of  the  gos- 
pel. Now  the  will  which  before  freely  chose  sin- 
ful delights,  as  freely  chooseth  the  one  thing  need- 
ful. Christ,  in  whom  sinners  saw  no  form  nor 
comeliness  wherefore  they  should  desire  him,  is 
now  in  their  esteem  the  chief  among  ten  thousand, 
and  altogether  lovely.  Now  they  freely  choose 
such  things  for  their  portion,  and  such  persons  for 
their  associates,  as  before  they  had  an  utter  aver- 
sion to.  Now  they  as  freely  choose  the  paths  of 
virtue  and  religion,  as  before  they  did  those  of  vice 
and  sensuality.  If  there  be  such  an  alteration 
experienced,  need  I  ask  such  a  happy  soul,  "Who 
made  thee  to  differ  ?"  1  Cor.  iv.  7.  Surely  such 
will  be  free  to  acknowledge  with  the  apostle,  "  By 
the  grace  of  God  I  am  what  I  am."  1  Cor.  xv.  10. 
If  so,  you  cannot  consistently  object, 
Thirdly ;  To  the  doctrine  of  election ;    for  it 


ERRONEOUS  VIEWS  OF  CHRISTIAN  DOCTRINES.     161 

looks  upon  you  vvilh  a  friendly  aspect,  and  by  it 
you  are  informed,  that  grace  was  treasured  up 
for  you  in  Christ  Jesus  before  the  world  began ; 
and  if  God  has  now  given  grace  to  you,  (the  cer- 
tain pledge  of  glory,)  it  surely  will  not  be  offen- 
sive to  be  informed  he  intended  to  do  so,  and 
that  he  had  it  in  reserve  for  you  before  he  be- 
stowed it  upon  you.  You  will  not,  you  cannot 
complain  of  his  having  loved  you  too  soon,  or 
made  gracious  provision  for  you  too  early.  No, 
you  will  admire  and  adore  the  free  and  distin- 
guishing grace  of  the  Father,  who  chose  you  in 
particular,  from  everlasting,  set  you  apart  for  him- 
self, and  preserved  you  in  Christ  Jesus,  and  by 
his  Spirit  called  you  with  an  high  calling,  and 
is  now  fitting  you  for,  and  leading  you  to,  the  full 
enjoyment  of  salvation  with  eternal  glory.  1  Tim. 
ii.  10.  "  Put  on,  therefore,  (as  the  elect  of  God,  holy 
and  beloved,)  bowels  of  mercies,  kindness,  humble- 
ness of  mind,  meekness,  long  suffering,"  which  you 
are  under  the  strongest  obligations  to  discover  to 
your  fellow-Christians  and  fellow-creatures.  Ever 
remember  that  those  who  "are  a  chosen  generation, 
a  royal  priesthood,  a.n  holy  nation,  a  peculiar  peo- 
ple, should  show  forth  the  praises  of  him  who  hath 
called  them  out  of  darkness  into  his  marvellous 
light."    1  Pet.  ii.  9. 

This   doctrine  is  not  discouraging  in   its  own 

nature,  (however  it  may  be  represented,)  to  any 

sincere  seeking  sinner.     Such   are  not  called   to 

produce  evidences  of  their  election,  in  order  to 

0 


162    ERRONEOUS  VIEWS  OF  CHRISTIAN  DOCTRINES. 

warrant  their  application  to  Jesus  for  salvation. 
No,  my  dear  friends,  your  present  concern  is  now 
to  have  guilt  and  pollution  removed,  that  you 
may  stand  accepted  before  Jehovah's  bar.  To 
you  there  is  a  fountain  opened,  the  blood  of  Jesus, 
which  cleanseth  from  all  sin.  Your  desire  of 
coming  to  Christ,  under  a  sense  of  the  absoluSe 
need  you  are  in  of  a  Saviour,  is  a  hopeful  sig:n 
that  you  shall  know,  if  you  follow  on  to  know  the 
Lord.  None  but  the  chosen  of  God  da  ever 
heartily  choose  religion  as  the  one  thing  needful ; 
and  the  language  of  the  compassionate  Saviour 
is,  "  All  that  the  Father  giveth  me  shall  come  to 
me  ;  and  him  that  cometh  to  me  I  will  in  nowise 
cast  out."  John,  vi.  37.  Therefore  such  as  long 
and  wait  for  the  salvation  of  God,  through  sanc- 
tification  of  the  spirit  and  belief  of  the  truth  as 
it  is  in  Jesus,  whose  hearts'  desire,  is  to  be  found 
in  Christ,  and  without  blame  before  him  in  love, 
will  never  meet  with  a  disappointment;  for  he 
who  cannot  lie  hath  said,  "He  will  regard  the 
prayer  of  the  destitute,  and  not  despise  their 
prayer."  Psalm  cii.  17.  He  satisfieth  the  long- 
ing soul,  even  such  as  (for  the  present,)  sit  iu 
darkness,  and  in  the  shadow  of  death,  being 
bound  in  affliction  and  iron.  Psalm  cvii.  9,  10. 
Cordially  to  embrace  Christ,  and  deliberately  to 
take  up  his  cross  and  follow  him,  are  the  genuine 
effects  of  electing  love.  To  every  such  soul  the 
language  of  the  Lord  is,  "Yea,  I  have  loved  thee 
with  an  everlasting  love :  therefore  with  loving 


£URONEOUrs  VIEWS  OF  CHRISTIAN  DOCTRINES.    16^ 

kindness  have  I  drawn  thee."  Jer.  xxxi.  3.  "  I 
will  rest  in  my  love,  I  will  rejoice  over  thee  with 
singing."  Zeph,  iii.  17.  You  who  love  the  Lordj 
and  desire  to  be  entirely  and  eternally  devoted 
to  him,  you  know  and  are  sure  you  were  not  na- 
turally so  disposed  ;  and  if  so,  that  new  covenant 
promise  made  to  Iramanuel  has  been  fulfilled  in 
your  favour,  "  Thy  people  shall  be  willing  in  the 
day  of  thy  power."  Psalm  ex.  3-  He  sent  his 
word  unto  Jacob,  and  it  lighted  upon  Israel. 
You  happy  souls,  who  are  conscious  of  having 
chosen  and  elected  the  Lord  as  your  God,  need 
not  perplex  yourself  about  his  choice  of  you 
as  his  f>eop]e.  But  know  that  the  Lord  has  set 
apart  him  that  is  godly  for  himself;  Psalm  iv.  3. 
Therefore,  blessed  is  the  man  whom  the  Lord 
hath  chosen,  and  caused  to  approach  unto  him: 
Psalm  Ixv.  4.  For  the  foundation  of  God  standeth 
sure,  having  his  seal.  The  Lord  knoweth  them 
that  are  his,  2  Tim-  ii,  19.  This  doctrine  is  a 
source  of  strong  consolation  to  them  who  have 
fled  for  refuge  to  Christ,  the  hope  set  before 
them,  Heb.  vi.  17,  18-  For  in  the  midst  of  all 
the  perplexing  difficulties  and  trying  occurrences 
in  this  fluctuating  world,  such  may  triumph  in 
the  hope  of  eternal  life,  which  God  that  cannot  lie 
promised  them  in  Christ  Jesus  before  the  world 
began.  Tit.  i,  2.  For  yet  a  httle  while,  and  he 
that  hath  said  he  shall  come,  will  come  and  will  not 
tarry  ;  then  shall  they  meet  with  a  hearty  welcome 
into  the  kingdom  prepared  for  them  from  the  foun- 
dation of  the  world. 


164     ERRONEOUS  VIEWS  OF  CHRISTIAN  DOCTRINES. 

Fourthly  ;  If  discouragements  be  removed  re- 
specting the  doctrine  of  election,  it  is  not  pro- 
bable that  redemption  will  be  viewed  in  a  light 
unfavourable  to  weak  Christians.  Every  truth 
relating  to  the  law  of  God  or  the  gospel  of  grace, 
if  properly  stated,  will  be  disgustful  to  the  carnal 
and  unsanctified  mind.  But  those  who  are  Chris- 
tians indeed,  though  they  may  be  ignorant  of,  or 
even  prejudiced  against,  the  terms  by  which  truths 
are  distinguished,  yet  the  nature  of  truth  is  not 
with  them  an  object  of  aversion  ;  as  personal  elec- 
tion is  not  prejudicial  to  such,  it  cannot  be  thought 
redemption  should  be  so. 

For  the  election  and  redemption  of  men  are  in- 
separably connected  in  Scripture  as  distinct  links 
in  the  grand  chain  of  gospel  truth ;  the  persona] 
objects  and  end  are  the  same  in  each,  and  Christ's 
claim  to  his  people  is  founded  on  both  ;  "Thine 
they  were,  and  thou  gavest  them  me.  I  pray  not 
for  the  world,  but  for  them  which  thou  hast  given 
me,  for  they  are  thine,  and  all  mine  are  thine,  and 
thine  are  mine."  John  xvii.  6,  9,  10.  As  they 
were  given  to  him  so  they  were  purchased  by  him : 
they  were  committed  to  his  care  as  sheep  to  a 
shepherd,  and  he  laid  down  his  life  for  them. 
John,  X.  15.  "  The  flock  of  God  he  purchased  with 
his  own  blood."  Acts,xx.28.  Called  "the  precious 
blood  of  Christ  as  of  a  Lamb  without  blemish  and 
without  spot."  1  Pet.  i.  18.  They  were  given  him 
out  of  the  world.  John,  xvii.  6.  And  he  redeem- 
ed them  from   among   men.  Rev.  xiv.  4.    Out  of 


ERRONEOUS  VIEWS  OF  CHRISTIAN  DOCTRINES.     165 

every  kindred,  and  tongue,  and  people,  and  na- 
tion. Rev.  iv.  9.  When  God  chose  his  people,  he 
foreknew  that  man  would  fall,  and  the  whole  hu- 
man race  would  lose  their  purity,  and  become 
transgressors  from  the  womb.  Isaiah,  xlviii.  8.  He 
therefore  chose  them  to  complete  salvation  and 
absolute  purity,  that  they  might  be  without  blame 
before  him  in  love.  Eph.  i.  4.  Christ  in  whom 
they  were  chosen,  and  to  whose  care  they  were 
committed,  being  constituted  the  Head  of  the 
church,  he  became  the  Saviour  of  the  body,  and 
gave  himself  for  it,  that  he  might  sanctify  and 
cleanse  it  with  the  washing  of  water  by  the  word, 
that  he  might  present  it  to  himself  a  glorious 
church,  not  having  spot  or  wrinkle,  or  any  such 
thing;  but  that  it  should  be  holy  and  without 
blemish."  Eph.  v.  23,  25,  26, 27.  Powerful  opera- 
tions of  grace  in  and  upon  the  church  and  chosen 
of  God,  by  which  they  are  purified  and  made  meet 
for  heaven,  are  necessarily  connected  with  the 
redemption  which  Jesus  obtained  for  them  by  his 
precious  blood.  Divine  justice  was  satisfied  with 
the  stipulated  price,  and  infinite  power  secures  the 
purchased  possession;  such  a  redemption  is  suita- 
ble to  Christians  of  every  rank,  and  discouraging 
to  none,  if  its  nature  be  known  properly,  or  what 
is  included  in  it  be  duly  considered. 

Those  who  come  to  Christ  consider  themselves 
as  criminals  justly  condemned,  and  therefore  in 
absolute  need  of  a  pardon.  '  God  be  merciful  to 
nie  a  sinner,'  is  the  language  of  each ;  and  where 


i'66    ERRONEOUS  VIEWS  OF  CHRISTIAN  DOCTRINES. 

should  such  look  for  relief  but  to  the  Saviour,  "in 
whom  we  have  redemption  through  his  blood,  the 
forgiveness  of  sins,  according  to  the  riches  of  his 
grace?"  Eph.  i.  7.  Gracious  souls  are  conscious 
of  having  grievously  departed  from  God.  "All 
we  like  sheep  have  gone  astray,  we  have  turned 
every  one  to  his  own  way ;"  Isaiah,  liii.  6 ;  and 
have  trespassed  against  our  God.  But  Jesus,  to 
whom  the  flock  belonged,  has  made  satisfaction 
for  the  damage  sustained  ;  for  the  Lord  laid  on 
him  the  iniquity  of  us  all.  His  people  know  they 
have  trespassed  and  are  unable  to  make  a  recom- 
pense; for,  being  poor,  they  have  nothing  to  give 
unto  him  against  whom  they  have  trespassed. 
Numb.  V.  7.  But  in  this  doctrine  Jesus  is  repre- 
sented as  the  kind  and  compassionate  kinsman 
who  engaged,  that  for  the  trespass  of  his  people 
a  recompense  should  be  made  unto  the  Lord.  He 
was  therefore  wounded  for  our  transgressions,  he 
was  bruised  for  our  iniquities,  and  redeemed  us 
from  the  curse  of  the  law,  being  made  a  curse  for 
us.  Gal.  iii.  IS.  Do  they  consider  themselves  afar 
oif  from  God,  and  desire  to  be  a  people  near  unto 
the  Lord?  How  cheering  to  such  is  the  doctrine  of 
redemption  !  Wherefore  remember  ye,  saith  Paul 
to  the  saints  in  his  day,  "  that  ye  were  without 
Christ,  being  aliens  from  the  commonwealth  of 
Israel,  having  no  hope,  and  without  God  in  the 
world  ;  but  now  in  Christ  Jesus,  ye  who  some- 
times were  afar  off  are  made  nigh  by  the  blood  of 
Christ."    Eph.  ii.  12,  13.     For  Christ  suflTered  for 


ERRONEOUS  VIEWS  OF  CHRISTIAN  DOCTRINES.     167 

sins,  the  just  for  the  unjust,  (not  that  he  might 
only  open,  or  put  us  into  a  way  in  which  we  might 
possibly  attain  to  glory)  but  th^t  he  might  bring 
us  to  God.  1  Peter,  iii.  18.  In  this  the  saints  tri- 
umph in  Heaven,  and  of  this  tliey  sing,  saying, 
"Thou  art  worthy  to  take  the  book,  and  to  open  the 
seals  thereof;  for  thou  wast  slain,  and  hast  re- 
deemed us  to  God  by  thy  blood."  Rev.  v.  9.  Cheer 
^,  ye  discouraged  souls,  for  with  the  Lord  there 
is  mercy,  and  with  him  is  plenteous  redemption, 
and  he  will  redeem  Israel  from  all  his  iniquities. 
Psalm  cxyx.  7,  8. 

Considerthe  Redeemer's  priesthood  and  power 
are  unchangeable.  Wherefore  he  is  able  also  to 
save  them  to  the  uttermost  that  come  unto  God  by 
him,  seeing  he  ever  liveth  to  make  intercession  for 
them.  Heb.  vii.  24,  25.  You  who  are  now  the 
servants  of  God,  were  once  slaves  to  Satan  and 
sin,  serving  divers  lusts  and  pleasures  ;  wherefore 
the  great  deliverance  and  happy  change  are  en- 
tirely owing  to  the  efficacy  of  redemption. 

How  thankful  ought  we  to  be,  who  are  made 
free  from  such  an  awful  state  of  bondage;  "foras- 
much as  ye  know  that  ye  were  not  redeemed  with 
corruptible  things,  as  silver  and  gold,  from  your 
vain  conversation  received  by  tradition  from  your 
fathers,  but  with  the  precious  blood  of  Christ."  1 
Pet.  i.  18. 

That  peculiar  and  particular  redemption  (^ 
which  Christ  is  the  author,  cannot  justly  be  deem- 
ed discouraging  to  any  who  are  sensible  of  their 


108     ERRONEOUS  VIEWS  OF  CHRISTIAN  DOCTRINES. 

misery,  and  long  for  deliverance  ;  because  those 
who  are  declared  in  Scripture  to  be  personally  in- 
terested in  this  special  blessing,  are  described  by 
qualities  of  mind  and  exercises  of  soul,  many  of 
which  the  weakest  Christian  knows  and  feels  him- 
self to  be  the  subject  of;  such  as  a  conscious  sense 
of  spiritual  depravity,  debt,  and  danger,  joined 
with  an  approbation  of  Jesus,  and  desires  after 
those  blessings  which  result  from  his  merits  and 
mediation. 

May  saints  rejoice  in,  and  sinners  seek  after  this 
great  redemption,  which  consisteth  in  a  deliver- 
ance from  the  curse  of  the  law,  (Gal.  iii.  13.)  from 
all  iniquity,  (Tit.  ii.  14.)  from  the  tyranny  of  Sa- 
tan, (1  John,  iii.  8.  Isaiah,  xlix.  25.)  the  spirit  of 
bondage,  (Heb.  ii.  15.)  the  sting  of  death,  the  ruins 
of  mortality,  (Hosea,  xiii.  14.)  and  from  wrath  to 
come,  (1  Thes.  i.  10 )  From  these  few  considera- 
tions, the  certain  salvation  of  all  the  redeemed  of 
the  Lord  may  be  safely  inferred,  for  the  redemp- 
tion is  not  only  copious,  but  durable  ^  all  its  bless- 
ings are  stamped  with  eternity,  for  Jesus  has  ob- 
tained eternal  redemption  for  us.  Heb.  ix.  12. 
Therefore  of  the  way  of  holiness  it  is  asserted  by 
the  lip  of  truth,  that  "the  redeemed  of  the  Lord 
shall  walk  there,  and  the  ransomed  of  the  Lord 
shall  return  and  come  to  Zion  with  songs  and 
everlasting  joy  upon  their  heads;  they  shall  obtain 
joy  and  gladness,  and  sorrow  and  sighing  shall 
flee  away."    Isaiah,  xxxv,  9,  10.     On^e  mo-o 


ERRONEOUS  VIEWS  OF  CHRISTIAN  DOCTRINES.  J69 

Fifthly.  The  doctrine  of  final  perseverance  can 
scarce  be  thought  discouraging  to  the  saints,  and 
none  but  such  ought  to  be  encouraged  to  hope 
they  shall  be  saved.  Those  who  are  entered  upon 
a  journey,  and  are  very  desirous  of  a  sale  arrival, 
will  not  count  it  a  disadvantage  to  have  a  faithful 
and  infallible  guide,  who  will  watch  over  them 
night  and  day,  and  never  leave  them,  but  conduct 
them  through  every  difficulty  they  may  meet  with. 
Is  it  reasonable  to  suppose  they  will  be  discour- 
aged to  hear  that  every  thing  is  previously  prepar- 
ed by  a  kind  friend  that  went  on  purpose,  as  their 
forerunner,  for  their  accommodation  while  on  the 
road,  and  their  joyful  entrance  and  welcome  re- 
ception to  those  mansions  where  they  wish  to 
dwell  for  ever? 

Would  it  sink  the  courage  of  a  soldier,  or  cause 
him  to  enter  the  field  of  battle  with  reluctance,  be- 
cause he  is  given  to  understand,  that  no  one  who 
draws  the  sword  in  favor  of  his  sovereign  shall  be 
slain,  but  shall  assuredly  gain  a  glorious  victory, 
and  return  with  songs  of  triumph  to  the  grand 
metropolis,  the  seat  of  royalty,  and  there  in  the 
midst  of  millions  of  joyful  spectators  receive  every 
mark  of  honor  and  approbation  which  can  be  de- 
sired from  the  king .' 

Would  the  loving  spouse,  who  is  at  a  vast  and 
dangerous  distance  from  her  royal  husband,  be 
distressed,  because  he  has  concerted  measures  for 
her  honorable  arrival  at  his  palace,  and  sent  both 
his  chariot  and  his  guards  to  conduct  her  home 
P 


170  EXPERIMENTAL    DIFFICULTIES. 

with  a  message,  assuring  her  he  cannot  be  satis- 
fied without  her  presence,  and  to  see  her  a  part- 
ner with  him  on  his  throne  ? 

If  the  above  cannot  be  supposed,  how  then  can 
Christians  be  cast  down  by  that  which  ensures 
their  final  salvation  and  the  fulfilment  of  all  their 
vast  desires?  The  doctrine,  if  properly  understood, 
cannot  be  deemed  in  its  own  nature  disadvantage- 
ous to  any  man,  though  it  be  frequently  abused, 
as  every  other  part  of  revelation  is,  and  likewise 
its  Divine  Author.  It  does  not  encourage  sloth, 
or  suppose  the  exercise  of  grace  unnecessary,  and 
caution  needless.  No,  it  is  "  through  faith  and 
patience  they  inherit  the  promises."  The  inten- 
tion and  design  of  the  great  and  precious  promises 
are  to  encourage  a  close  adherence  to  Christ,  and 
a  continuation  in  well  doing,  as  connected  with 
eternal  life.  And  it  is  a  stimulating  motive  not  to 
be  idle,  when  they  know  their  labor  shall  not  be  in 
vain  in  the  Lord.  1  Cor.  xv.  58.  To  know  that 
the  doctrine  is  a  truth,  I  need  only  say.  Search  the 
Scriptures,  which  testify  of  Christ's  near  relation 
to  them  :  the  strength  of  his  love  towards  them  ; 
the  infinite  price  he  gave  for  them  ;  the  change  he 
has  wrought  in  them,  and  the  declaration  he  has 
made  concerning  them,  that  where  he  is  they  shall 
be,  and  because  he  lives  they  shall  live  also. 


MTSTERIES    OF    PROVIDENCE.  171 

CHAPTER  VI. 

MYSTERIES    OF    PROVIDENCE. 

Many  Christians  liave  been,  and  are  stumbled 
and  much  discouraged  because  of  God's  provi- 
dences appearing  in  various  instances  contrary  to 
his  promises.  To  consider  them  as  real  opposites, 
the  good  man  knows  would  be  daring  infidelity. 
But  not  being  able  to  reconcile  them  as  relating  to 
himself,  he  therefore  is  ready  to  conclude,  that  as 
providences  are  gloomy  and  appear  against  him, 
he  has  no  right  to  interpret  the  promises  of  God 
in  his  favor.   It  may  be  a  relief  to  such  to  observe, 

First ;  Jehovah's  proceedings  are  extremely  mys- 
terious. "  His  ways  are  in  the  sea,  and  his  footsteps 
are  not  known"  As  the  Governor  of  the  world, 
"  Clouds  and  darkness  are  round  about  him,''*  the 
most  penetrating  creature  cannot  pry  into  his  deep 
and  vast  designs.  To  impeach  his  conduct  is  the 
greatest  insolence,  to  prescribe  to  himrulesof  pro- 
priety, is  horrid  presumption.  We  ought  to  "be 
still,  and  know  that  he  is  God,"  and  does  all  things 
well ;  therefore  as  relating  to  his  will  and  opera- 
tions, we  may  truly  say,  Jfhatever  is,  is  best.  The 
history  of  Joseph  is  a  striking  proof  of  the  myste- 
ry of  Providence  ;  the  Lord's  kindness  to  him  at 
last  appeared,  notwithstanding  all  the  awful  con- 
sequences attending  his  brethren's  cruelty ;  through 
ignominy  he  was  brought  to  honor ;  through 
slavery,  to  liberty  and  authority ;  yea,  by  means  of 
an  irksome  prison  he  was  advanced  to  the  splen- 


172  EXPERIMENTAL    DIFFICDLTIES. 

dor  of  a  palace.  Therefore  let  discouraged  Chris- 
tians wait  with  patience,  till  they  see  in  what 
their  trials  may  terminate  ;  wherein  a  decision  is 
difficult  and  dangerous,  a  suspension  of  judgment 
is  prudent  and  safe  ;  therefore  judge  nothing  be- 
fore the  time. 

Secondly  ;  Consider,  good  and  great  men  have 
frequently  been  mistaken  when  they  have  ventur- 
ed to  pass  judgment  on  the  proceedings  of  God. 
David  thought  he  should  one  day  die  by  the  hand 
of  Saul.  Providence  wore,  for  a  time,  such  a 
gloomy  aspect,  that  he  concluded  the  prophecies 
and  promises  respecting  him  would  never  be  ac- 
complished, and  that  the  messengers  of  God  were 
liars.  Jacob,  in  a  trying  period,  said  of  Divine 
dispensations,  '  All  these  things  are  against  me.' 
And  yet  those  very  providences  brought  him  into 
such  a  state  of  honor,  comfort,  and  tranquillity,  as 
he  never  before  enjoyed.  This  is  further  evident 
from  good  Asaph's  query,  "Will  the  Lord  cast  off 
for  ever;  will  he  be  favorable  no  more?  Is  his 
mercy  clean  gone  for  ever  ?  Doth  his  promise  fail 
for  evermore  ?  Hath  God  forgotten  to  be  gracious? 
Hath  he  in  his  anger  shut  up  his  tender  mercies  ?" 
Psalm  Ixxvii.  7,  8.  And  so  awful  and  intricate 
were  the  Divine  proceedings  toward  holy  Job, 
that  he  appeared  to  his  friends  as  a  singular  object 
of  God's  displeasure.  Yea,  he  himself  verily 
thought  the  Lord  counted  him  as  an  enemy,  and 
treated  him  as  such. 

You  who  think  there  is  no  sorrow  like  unto  your 


MYSTERIES    OF    PROVIDENCE.  173 

sorrow,  attend  to  the  lamentation  of  that  holy  man 
of  God,  which  he  uttered  in  the  anguish  of  his 
spirit,  and  the  complaint  which  he  made  in  the 
bitterness  of  his  soul,  recorded  in  chap.  vii.  from 
verse  3.  chap.  xiii.  24,  27.  chap.  xvi.  and  chap.  xix. 
6,  21 ;  and  yet  before  the  commencement  of  his 
trials,  and  after  their  accomplishment,  Jehovah 
declares  him  to  have  been  not  only  truly  religious, 
but  the  most  eminent  of  all  his  servants  then  on 
the  earth  ;  and  Jeremiah,  who  with  remarkable 
courage  pleaded  on  Heaven's  behalf  against  a  re- 
volted, God-provoking  nation,  though  he  had  sweet 
intercourse  with  the  Most  High,  yet,  through  a 
complication  of  difficulties  and  trying  dispensa- 
tions, he  said,  "Surely  against  me  is  he  turned." 
Lam.  iii.  3.  Such  discouragements  have  not  only 
attended  some  few  individuals  who  have  been 
called  to  bear  the  burden  and  heat  of  the  day,  but 
have  accompanied  the  people  of  God  in  general, 
while  in  this  vale  of  tears ;  for  "  Zion  said,  the 
Lord  hath  forsaken  me,  and  my  Lord  hath  forgot- 
ten me."  Isaiah,  xlix.  14.  The  above,  and  many 
more  instances  of  the  like  kind,  are  left  on  sacred 
record,  not  for  our  imitation,  but  admonition  :  these 
mournful  proofs  of  human  weakness  may  serve  to 
convince  us  of  our  incapacity  to  discover,  in  dark 
dispensations,  the  harmony  and  connexion  between 
the  kindness  of  God's  heart,  and  the  operations  of 
his  hand  ;  likewise  of  the  necessity  of  walking  by 
faith,  and  not  by  sight.  Those,  therefore,  "  who 
are  in  darkness,  and  have  no  light,"  are  gracious- 


174  EXPERIMENTAL    DIFFICULTIES. 

ly  invited  and  kindly  encouraged  to  "trust  in  the 
name  of  the  Lord,  and  stay  themselves  upon  their 
God"  Isaiah,  \\.  10.  "You  have  heard  of  the  pa- 
tience of  Job,  and  have  seen  the  end  of  the  Lord, 
that  the  Lord  is  very  pitiful  and  of  tender  mercy." 
May  the  discouraged  Christian  then  come  to  the 
same  resolution,  which  that  eminent  man  of  God 
did,  saying,  "  Though  he  slay  me,  yet  I  will  trust  in 
him."  Job,  xiii.  15.     Consider, 

Thirdly ;  That  by  such  trying  providences  the 
Lord  discovers  to  his  people  what  is  in  their  hearts 
(see  Deut.  viii.  2.)  by  which  their  humility  and  re- 
pentance are  promoted,  and  their  dependence  on 
God  increased  ;  they  are  thereby  put  upon  self- 
examination,  in  order  to  know  why  the  Lord  con- 
tendeth  with  them  :  each  one,  therefore,  with 
solemn  seriousness,  is  brought  to  interrogate  con- 
science, saying,  What  have  I  done  ?  And  seeing 
the  absolute  necessity  of  direction,  support,  and 
pardon,  they  become  more  frequent  and  fervent  in 
prayer.  Like  Jacob,  they  retire  from  the  world  to 
wrestle  with  God ;  and  being  encouraged  by  his 
precious  promises,  are  therefore  resolved  not  to  let 
him  go  without  a  blessing  ;  therefore  they  cry  unto 
him  day  and  night,  (Luke,  xviii.)  praying  without 
ceasing.  And  many  kind  interpositions  of  Provi- 
dence are  recorded  in  Scripture,  and  are  still  ex- 
perienced by  his  people,  who  have  by  adverse  dis- 
pensations been  stirred  up  to  seek  the  Lord  with 
their  whole  hearts.  When  Jacob  wept  and  made 
supplication  to  his  God,  the  terrible  prospect  of  his 


MYSTERIES    OF    PROVIDENCE.  175 

brother's  approaching  him  at  the  head  of  a  furious 
army,  breathing  vengeance,  was  changed  into  a 
melting  scene  of  tender  friendship  and  aflfection. 
Esau's  dreadful  designs  were  at  once  dismissed  ; 
and  instead  of  killing,  he  salutes  his  brother  with 
kisses  of  kindness,  and  generously  offers  his  ser- 
vice for  his  future  protection. 

Thus  providences  are  in  fact  designed  to  fulfil 
the" promises  of  God  in  a  way  which  prepares  the 
minds  of  his  people  for  the  reception  of  the  favor 
he  intends  to  confer;  so  that  God's  wisdom,  as 
well  as  his  goodness,  power,  and  veracity,  becomes 
the  object  of  admiration ;  for  thereby  the  Lord 
makes  crooked  things  straight,  and  rough  places 
plain,  humbles  and  yet  helps,  discovers  the  corruj)- 
tion  of  the  human  heart ;  and  thus  from  a  sense  of 
meanness  and  misery,  difficulty  and  danger,  deliv- 
erances appear  more  conspicuously  the  effects  of 
wonderful  grace. 

Thus  God  trieth  the  righteous  by  a  suspension 
of  promised  mercies,  which  delays  are  often  in- 
terpreted as  denials,  through  the  prevalency  of 
unbelief.  But  let  tried  Christians  consider  the 
conduct  of  Providence  towards  the  heirs  of  pro- 
mise, as  recorded  in  Scripture,  in  order  to  the 
support  of  hope,  and  a  patient  waiting  for  Christ. 
Abraham  was  kept  waiting  five-and-twenty  years, 
and  then  with  joy  embraced  the  promised  son. 
Again,  consider,  promised  mercies  frequently  are 
mistaken  in  their  first  appearance,  through  their 
being  viewed   by   the  eye  of   sense   and  reason, 


176  EXPERIMENTAL    DIFFICULTIES. 

as  clothed  with  the  garb  of  misery.  The  choicest 
mercies  have  commonly  come  in  disguise;  there- 
fore who  can  by  present  appearances  know  what 
is  good  for  a  man  in  this  life,  all  the  days  of  his 
vain  life  which  he  spendeth  as  a  shadow  ?  Eccles. 
vi.  12.  However,  it  is  evident,  from  an  impartial 
survey  of  Jehovah's  conduct,  that  the  methods 
he  takes  to  accomplish  his  own  gracious  designs, 
and  his  people's  holy  desires,  are  all  worthy  of 
himself,  though  frequently  the  very  reverse  of  the 
plans  of  finite  wisdom  ;  as  remarkably  evidenced 
in  his  dealings  with  Abraham,  Jacob,  Joseph,  Mo- 
ses, David,  Daniel,  and  many  others  whose  religious 
characters  shine  as  stars  of  the  first  magnitude  in 
the  horizon  of  grace. 

Fourthly:  Another  spring  of  perplexity  arising 
in  the  minds  of  many,  respecting  the  providences 
of  God,  is,  mistaken  views  of  the  nature  of  Divine 
promises.  Spiritual  blessings  promised  in  the 
Scriptures  are  frequently  construed  as  including 
certain  degrees  of  temporal  felicity.  Such  an  in- 
terpretation prevailed  among  the  disciples  of  Christ; 
and  being  disappointed  in  their  hopes  of  such  en- 
joyments, therefore  sorrow  filled  their  hearts,  the 
expectation  of  earthly  dignity  and  worldly  splen- 
dor beclouded  their  minds,  and  darkened  their  un- 
derstanding respecting  the  spiritual  glories  of 
Christ,  the  nature  of  his  kingdom,  and  designs  of 
his  death.  Though  there  was  an  inconsistency 
and  real  contrariety  in  nature  between  the  p7'oceed- 
ings  of  God  and  his  promises  as  interpreted  by  them, 


MYSTERIES    OF    PROVIDEi>f CE.  177 

yet  afterwards,  when  favored  with  a  clearer  un- 
derstanding of  the  Scriptures,  they  saw  a  happy 
harmony,  and  an  inseparable  connexion  between 
them,  and  rejoiced  in  the  accomplishment  of  the 
promises  of  God,  which  were  all  found  yea  and 
amen  in  Christ  Jesus.  To  prevent  the  like  mistake 
among  believers  in  future,  the  apostle  to  the  He- 
brews points  out  the  various  trying  providences 
attending  the  worthies  of  old  ;  who  wandered  about 
in  sheep  skins  and  goat  skins,  being  destitute,  af- 
flicted, tormented,  but  through  faith  and  patience 
are  now  inheriting  the  promises.  Therefore,  hav- 
ing nothing  of  this  world  is  not  inconsistent  with 
inheriting  all  things  which  relate  to  the  world  to 
come.  The  Lord  has  promised  to  provide  for  his 
people's  real  wants  in  this  life.  He  hath  said, 
"  Thy  bread  shall  be  given,  and  thy  water  shall  be 
sure  ;"  "  your  heavenly  Father  knoweth  you  have 
need  of  these  things."  "  He  careth  for  you," — but 
he  hath  not  described  the  quality  or  quantity  of 
earthly  good,  with  which  you  shall  be  fed.  Po- 
verty, yea  extreme  poverty,  has  been  the  lot  of 
many  who  were  evidently  the  heirs  of  glory.  The 
churches  of  Christ  in  Macedonia  were  in  deep 
poverty.  Yet  many  of  the  children  of  God  were 
poorer  than  they,  to  whose  relief  the  said  churches 
contributed,  even  beyond  their  power,  of  which 
the  apostle  Paul,  who  was  a  witness,  bears  record, 
2  Cor.  viii.  1,  2,  3,  4,  5.  "And  unto  the  church  in 
Smyrna  write  these  things,  saith  the  first  and  the 
last,  which  was  dead  and  is  alive,  I  know  thy  works 


178  EXPERIMENTAL    DIFFICULTIES. 

and  tribulation  and  poverty,  but  thou  art  rich  ;" 
Rev.  ii.  8,  9. 

"Hearken,  my  beloved  brethren,  (saith  a  com- 
passionate follower  of  Jesus,)  hath  not  God  chosen 
the  poor  of  this  world,  rich  in  faith,  and  heirs 
of  the  kingdom,  which  he  hath  promised  to  them 
that  love  him  ?"  James,  ii.  5.  The  same  inspired 
writer  even  supposes  a  brother  or  sister  to  be 
naked,  and  destitute  of  daily  food,  ver.  15.  Such 
have  therefore  been  spoken  of  by  the  appellation 
of  poor  saints,  Rom.  xv.  26.  A  distressed  saint 
may  lie  at  the  door  of  a  rich  sinner  without  re- 
ceiving a  crumb  of  relief,  and  appear  as  if  for- 
saken by  God  and  man.  But  oh,  how  great  the 
change  !  How  vast  the  difference  in  eternity  !  He 
who  seemed  as  if  neglected  by  Heaven  and  earth, 
ascends  at  death  to  glory  and  to  Abraham's  bosom  ; 
while  the  sumptuous  living  sinner  sinks  down  to 
hell,  and  being  in  torment,  asks  in  vain  for  a  drop 
of  water  to  cool  his  scorched  tongue.  But  of  La- 
zarus, it  is  said  with  an  air  of  sacred  pleasure, 
NOW  he  is  comfoiied.     Again, 

Fifthly  ;  Some  have  great  discouragements  and 
perplexity,  arising  from  the  failure  of  what  they 
have  considered  as  special  and  direct  promises 
made  to  them  in  particular,  as  relating  to  the 
path  of  duty,  or  the  enjoyment  of  some  future 
good.  The  persuasion  of  promises  being  made 
to  them  in  particular  arose  perhaps  from  some 
portion  of  Scripture  being  impressed  on  their 
mind,  the  terms  and  language  of  which  were  ex- 


MYSTERIES    OF    PROVIDENCE.  179 

actly  suitable  to  what  they  had  been  seeking  the 
Lord  about,  and  therefore  deemed  expressive  of 
his  mind  in  that  particular;  the  failure,  therefore, 
of  these,  discourages  their  hope  respecting  the 
fulfilment  of  those  which  relate  to  their  eternal 
salvation.  For  the  relief  of  such  1  would  observe, 
that  though  it  is  not  denied  but  in  some  special 
cases  the  Lord  may  have  favored  some  of  his 
people  with  Intimations  of  his  mind  in  the  manner 
aforesaid,  nevertheless  there  is  commonly  dan- 
ger and  disappointment  attending  such  a  con- 
struction of  Scripture  in  ordinary  affairs  ;  for  we 
need  no  new  revelation  to  point  out  the  path  of 
duty,  the  Scriptures  being  sufficient  for  such  a 
purpose,  and  a  more  sure  word  of  prophecy  than 
any  thing  referred  to  above.  A  criminal  curios 
ity  to  pry  into,  or  sinful  anxiety  to  know  future 
events,  the  Lord  in  mercy  may  reprove  in  his 
people,  by  disappointments.  The  design  of  the 
promises  of  God  is  to  encourage  faith  and  hope 
in  the  Lord,  that  he  will  provide  what  he  sees 
necessary  for,  and  give  what  is  good  to  those  who 
fear  him ;  but  not  to  make  a  previous  discovery 
in  what  manner  he  will  support  and  supply.  Even 
Moses,  the  man  of  God,  seems  to  have  been  mis- 
taken in  regard  to  the  time  when,  and  the  means 
by  which  the  Lord  intended  to  accomplish  the 
deliverance  of  his  people  from  the  bondage  of 
^gypt  3  for  when  he  defended  the  injured  Is- 
raelite, and  avenged  him  that  was  oppressed,  he 
supposed    his    brethren   would    have  understood 


180  EXPERIMENTAL    DIFFICULTIES. 

how  that  God  by  his  hand  would  have  deHvered 
them,  but  they  understood  not;  Acts,  vii.  25. 
And  instead  of  his  being  then  embraced  as  a  de- 
liverer, he  was  informed  against,  and  banished  as 
a  dehnquent.  He  continued  in  a  state  of  exile 
for  forty  years ;  and  afterwards,  when  the  Lord 
sent  him  from  Midian  to  Pharaoh,  to  demand  in 
his  name  Israel's  release,  instead  of  deliverance, 
their  bondage  was  increased,  and  his  conduct  they 
severely  censured  ;  on  which  account  he  returned 
unto  the  Lord,  and  said,  "Lord,  wherefore  hast 
thou  so  evil  intreated  this  people  ?  Why  is  it 
that  thou  hast  sent  me  ?  For  since  I  came  to  Pha- 
raoh to  speak  in  thy  name,  he  hath  done  evil  to 
this  people ;  neither  hast  thou  delivered  thy  peo- 
ple at  all ;"  Exod.  v.  21 — 23.  And  when  provi- 
dences turned  up  contrary  to  what  Jeremiah  ex- 
pected, he  in  the  bitterness  of  his  soul  uttered  these 
awful  words  :  "O  Lord,  thou  hast  deceived  me,  and 
I  was  deceived.'''*  Jer.  xx:  7.  From  the  above 
instances  it  is  evident  that  persons  may  be  in 
some  cases  disappointed  in  their  most  sanguine 
expectations  in  regard  to  the  dispensations  of 
God  in  this  life,  and  yet  the  foundation  of  their 
hope  remain  unshaken  in  reference  to  eternal  sal- 
vation. May  Christians  be  cautious,  and  not  use 
the  word  of  the  Lord  in  such  a  manner,  and  for 
such  purposes,  as  were  never  intended !  To  in- 
terpret the  designs  of  God,  from  detached  sen- 
tences, either  impressed  on  the  mind,  or  as  first 
presented  to  the  eye  on  opening  the  sacred  vol- 


MYSTERIES    OF    PROVIDENCE.  181 

lime,  is  very  injudicious,  and  has  an  entangling 
tendency  ;  therefore,  fis  the  apostle  says,  "We  do 
not  cease  to  pray  for  you,  and  to  desire  that  ye 
might  be  Jilled  tvith  the  knowledge  of  his  will,  in 
all  wisdom  and  spiritual  understanding.''''  Col.  i. 
9.  In  order  to  which  may  you  be  enabled  to  com- 
pare spiritual  things  with  spiritual ;  1  Cor.  ii.  V^. 
Col.  iii.  16.  "  Let  the  word  of  Christ  dwell  in.  you  in 
all  ivisdom" 

May  we  all  consider  that  the  mistakes  of  em- 
inent saints  are  recorded,  not  for  our  imitation,  but 
our  admonition,  and  to  prevent  overwhelming  de- 
spondency on  viewing  our  own  mistakes,  and  to 
show  the  necessity  of  a  strict  careful  examination 
of  ourselves,  fervent  application  to  God,  an  hum- 
ble dependence  on  him,  connected  with  cheerful 
obedience  to  him,  and  a  patient  waiting  for  him. 
"For  whatsoever  things  were  written  aforetime, 
were  written  for  our  learning ;  that  we,  through 
patience  and  comfort  of  the  Scriptures,  might  have 
hope."    Rom.  xv.  4. 


182  PRACTICAL    DIFFICULTIES. 

PART    III. 

PRACTICAL  DIFFICULTIES. 

[There  are  several  stumbling-blocks  in  the  way  of  Zion's 
travellers,  which  are  more  properly  classed  under  the 
head  of  "  practical  difficulties"  than  under  either  of 
the  preceding;  viz.  such  as  arise  out  of  the  sinful  con- 
duct of  professors  of  religion,  the  enmity  of  the  world, 
and  the  heresies  of  false  religionists.  These  impedi- 
ments in  the  way  to  heaven  will  now  be  briefly  con- 
sidered.] 

CHAPTER  I. 

SINS    OF    PROFESSORS. 

The  disposition  and  conduct  of  some  professors 
of  religion  is  very  stumbling  to  serious  inquirers 
after  the  way  in  which  they  should  walk. 

First ;  A  proud  censorious  spirit,  condemning 
the  weak  as  worthless,  and  treating  inferiors  with 
an  air  of  contempt,  is  very  trying  and  discourag- 
ing. But  who  hath  despised  the  day  of  small 
things  ?  God  does  not,  therefore  men  ought  not ; 
and  it  is  certain  a  humble  Christian  cannot.  Let 
the  weak  and  discouraged  Christian  contemplate 
the  compassionate  Saviour,  who  will  not  break 
the  bruised  reed,  nor  quench  the  smoking  flax. 
The  lambs  he  will  lay  in  his  bosom,  and  gently 


SIN.S    OF    PROFESSORS.  183 

lead  those  that  are  with  young,  and  to  them  who 
have  no  might  he  will  increase  strength  ;  the 
strongest  believer  was  once  a  babe  in  Christ;  the 
tallest  cedar  once  was  not  superior  to  the  lowest 
shrub  ;  and  the  stoutest  oak  was  once  in  as  tender 
a  state  us  a  feeble  straw.  How  unreasonable  then 
to  despise  the  weak,  seeing  those  who  have  arrived 
to  the  highest  eminence  in  religion,  in  whatever 
sense  they  may  be  said  to  be  great,  yet  their  be- 
ginnings were  but  small.  Those,  therefore,  who 
are  strong,  ought  to  bear  the  infirmities,  of  the 
weak,  and  not  to  please  themselves.  Support  the 
weak,  is  the  Lord's  express  command.  Hence, 
says  the  apostle,  "let  us  not  therefore  judge  one 
another  any  more,  but  judge  this  rather,  that  no 
man  put  a  stumbling-block,  or  an  occasion  to  fall, 
in  his  brother's  way."    Rom.  xv.  13. 

Secondly  ;  Loose  professors  are  extremely  per- 
nicious ;  of  such  the  apostle  spake  with  weeping, 
and  pronounced  them  enemies  to  the  cross  of 
Christ.  By  them  saints  are  discouraged  and  sin- 
ners hardened ;  through  them  the  good  ways  of 
God  are  evil  spoken  of,  and  religion  reproached, 
the  righteous  traduced,  and  the  name  of  the  Lord 
blasphemed.  When  professors  fall  into  sin,  the 
cry  of  the  profane  is.  This  is  their  religion.  But 
the  established  Christian  with  sighing  says ;  No, 
such  miscarriages  are  owing  to  its  absence.  But 
weak  believers  are  not  only  grieved,  but  silenced 
and  confounded  :  and  when  those  who  are  eminent 
for  God  are  overcome  by  the  deceitfulness  of  sin 


184  PRACTFCAL    DIFFICULTIES. 

or  the  violence  of  temptation,  Ciiristians  in  gen- 
eral are  alarmed,  as  when  a  standard-bearer  faint- 
eth  ;  and  some  are  thereby  for  a  time  so  discour- 
aged, that  they  dare  not  profess*  religion,  fearing 
they  should  likewise  act  an  unbecoming  part,  and 
deeper  wound  its  reputation.  Thus  they  linger, 
though  they  love,  not  daring  to  proceed  for  fear 
of  falling.  Others,  to  avoid  being  sharers  in  re- 
proach, sigh  and  go  backwards  into  a  state  of  pre- 
tended neutrality.  Again,  some  notorious  trans- 
gressors,  termed  sinners  in  Zion,  when  reproved 
for  their  sins,  and  admonished  according  to  Christ's 
direction  given  in  the  Scriptures,  and  especially 
such  as  are  excluded  from  church  communion  on 

*  This  reason  for  not  professing  religion  is  often  as- 
signed ;  but  it  is  entirely  without  force.  A  Christian 
must  live  without  professing  religion  till  his  dying  hour, 
if  he  would  be  quite  certain  that  he  shall  not  afterwards 
dishonor  his  profession.  And,  moreover,  it  is  sinning  to 
avoid  sin  ;  "  doing  evil  that  good  may  come  ;" — for  cer- 
tainly it  is  sin  to  disobey  the  commands  of  Christ  by  not 
confessing  him  before  men.  And,  once  more,  such  a 
course  is  presumptuous  ;  for  God  has  promised  *'  to  meet 
them  that  rejoice  and  work  righteousness;  them  that  re- 
member him  in  his  ivays.''  To  be  secure,  then,  against  de- 
clension, backsliding,  and  apostacy,  we  must  be  found  in 
his  ways,  and  not  expect  Him  to  go  out  of  his  way  to 
meet  us.  Use  then,  the  means  of  grace,  and  expect  the 
communication  of  grace  with  the  means  :  walk,  in  faith, 
humbly  with  God ;  and  not,  in  unbelief,  dictatorially  ; 
demanding  an  assurance  without  obedience,  which  He 
gives  only  to  the  meekly  obedient. — Ed. 


SINS    OF    PROFESSORS.  185 

account  of  their  abominations,  will,  from  a  spirit 
of  revenge,  join  affinity  with  the  world,  and  Satan 
like,  turn  accusers  of  the  brethren  with  whom 
they  were  connected,  and  of  whom  they  will 
speak  all  manner  of  evil.  Such  impenitent  apos- 
tates, stooj)ing  to  the  low  olfice  of  cooks  in  the 
devil's  kitchen,  will  frequently  dress  up  the  imper- 
fections of  professors  of  religion,  so  as  to  grat- 
ify the  taste  of  the  ungodly,  to  whom  the  sins  of 
the  saints  afford  high  entertainment,  and  on  which 
the  profane  frequently  feast  with  sweet  satisfac- 
tion, as  saith  the  Lord  ;  "  They  eat  up  the  sin  of 
my  people,  and  they  set  their  heart  on  their  iniquity^ 
Hos.  iv.  8,  9.  In  consequence  of  which  those  who 
sigh  for  the  abounding  abominations  of  the  land, 
and  are  active  for  God  in  Zion,  become  the  deri- 
sion of  fools,  and  the  song  of  the  drunkards ;  on 
which  account  they  frequently  adopt  David's  la- 
mentation, who  on  the  like  occasion  said  ;  "Woe 
is  me,  that  I  sojourn  in  Mesech,  that  I  dwell  in  the 
tents  of  Kedar."    Psalm  cxx.  5. 

Such  things,  it  is  confessed,  are  very  trying  ;  but 
shall  religion  be  deserted  because  it  is  dishonored  ? 
No,  God  forbid  ;  the  Lord's  cause  is  good  and  hon- 
orable. Christ  and  religion  are  no  worse  for  being 
betrayed,  denied,  or  misused.  Shall  the  rebellion 
of  some  be  urged  in  favor  of  disloyalty  to  our 
heavenly  Sovereign  ?  Ought  we  to  be  inactive  be- 
cause others  are  indolent?  Or  resolve  not  to  be 
true,  because  they  are  treacherous  ?  When  Christ 
was  deserted  by  various  pretended  friends,  he  ad- 

a 


186  PRACTICAL    DIFFICULTIES. 

dressed  his  few  remaining  followers  thus:  "  ffill 
ye  also  go  away  f  To  which  Peter  replied  in  the 
name  of  the  rest;  "Lord,  to  whom  should  we  go  *? 
thou  hast  the  words  of  eternal  life."  May  every  lover 
of  Jesus  be  in  like  manner  resolved  to  adhere  to 
him  !  How  rational  the  resolution  !  How  becoming 
the  determination  in  every  point  of  view !  For 
Jesus  is  possessed  of  every  thing  relating  to  eter- 
nal life :  he,  and  he  only,  can  satisfy  and  save  the 
immortal  soul.  Is  sin  dreaded  as  aforesaid?  Let 
such  consider  which  is  the  most  likely  method  to 
be  kept  from  its  prevalency.  Surely  those  whose 
daily  cry  is,  Hold  me  up,  and  then  I  shall  he  safe, 
cannot  with  calmness  conclude,  that  those  are  most 
likely  to  be  heard  of  God  and  kept  from  sin  who 
disregard  his  authority,  and  live  in  the  neglect 
of  duty.  A  prevailing  sense  of  weakness  is  no 
indication  of  danger;  no,  pride  goeth  before  de- 
struction, and  a  haughty  spirit  before  a  fall.  The 
Christian  ought  to  consider,  the  fewer  they  are 
that  engage  heartily  in  the  cause  of  real  religion, 
and  the  greater  the  opposition  made  to  it,  the  more 
is  his  assistance  needed.  May  such  resolve  "  to  go 
in  the  strength  of  the  Lord  God,  making  mention 
of  his  righteousness,  and  of  his  only."  Though 
you  proceed  with  trembling  steps,  the  Lord  can 
make  you  say  and  sing  with  lioly  triumph,  "  The 
hows  of  the  mighty  men  are  broken,  and  they  that 
stumbled  are  girt  with  strength."  "  The  God  of 
Israel  is  he  that  giveth  strength  and  power  unto 
his  people;  Messed  be  God."    1  Sam.  ii.  4.  Psalm 


ENMITY    OF     THE    WORLD.  187 

Ixviii.  35.  Those  who  continue  cool  spectators, 
caring  for  none  of  these  things,  would  do  well  to 
consider  that  the  Lord  allows  of  no  neutrality  in  the 
important  and  perpetual  contest  between  the  king- 
dom of  Heaven  and  that  of  hell,  but  says,  "  He  that 
is  not  for  us,  is  against  ws."  He  abhors  a  state  of 
indifference  in  matters  of  rehgion.  "I  would,' 
says  he,  "thou  wert  cold  or  hot ;  so  then  because 
thou  art  lukewarm,  and  neither  cold  nor  hot,  I  will 
spew  thee  out  of  my  mouth."  Rev.  iii.  15,  16. 
How  alarming  the  language  in  Deborah's  song 
respecting  those  of  the  aforesaid  disposition  and 
conduct  I  "Curse  ye  Meroz  (said  the  angel  of  the 
Lord,)  curse  ye  bitterly  the  inhabitants  thereof, 
because  they  came  not  to  the  help  of  the  Lord,  to 
the  help  of  the  Lord  against  the  mighty."  Judges, 
V,  23.     May  the  supine  Christian  hear  and  fear! 


CHAPTER  IL 

ENMITY    OF    THE    WORLD. 

Some  are  stumbled  on  account  of  the  cross, 
or  the  reproach  and  persecution  attending  religion. 
A  prospect  of  suffering  in  their  persons,  property, 
or  character,  is  grievous  to  nature  and  trying  to 
grace.  In  regard  to  reproaches  from  men,  we 
may  observe,  those  who  do  not  deserve  them, 
need  not  dread  them.  ^^  If  ye  be  reproached  for  the 
name  of  Christ,  happy  are  ye,  for  the  spirit  of  glory 
and  of  God  resteth  upon  you  ;  on  their  part  he  is 
evil  spoken  of,  hut  on  your  part  he  is  glorified."     1 


188  PRACTICAL    DIFFICULTIES. 

Pet.iv.  14.  "  Cruel  mockings,  reproaches,  and  perse- 
cutions^^ (Heb.  xi.  36,  38)  have  been  the  lot  of  the 
righteous  in  every  age,  who  are  generally  called 
to  endure  a  great  fight  of  afflictions  as  soon  as 
they  are  illuminated,  partly  whilst  they  are  made 
a  gazing-stock,  both  by  reproaches  and  afflictions, 
and  partly  whilst  they  become  companions  of 
them  who  are  so  used.  Heb.  x.  33.  "  If  any  man 
will  live  godly  in  Christ  Jesus,  he  must  suffer  perse- 
cution ;  for  as  of  old,  he  that  was  horn  after  the 
fiesh  persecuted  him  that  was  born  after  the 
Spirit,  even  so  it  is  now^  Gal.  iv.  29.  But 
although  such  treatment  is  very  trying,  yet  con- 
sider how  much  more  dreadful  are  the  frowns  of 
God  and  the  stings  of  conscience.  Jehovah's 
smiles  will  compensate  for,  and  infinitely  outweigh 
the  revilings  of  men,  or  the  rage  of  the  devil ;  yet 
a  little  while,  and  the  wicked  shall  cease  from 
troubling,  and  the  weary  shall  be  at  rest.  "  Heark- 
en unto  me  (saith  the  Lord,)  ye  that  know  righte- 
ousness, the  people  in  whose  heart  is  my  law. 
Fear  ye  not  the  reproach  of  men,  neither  be  ye 
afraid  of  their  revilings,  for  the  moth  shall  eat 
them  up  like  a  garment,  and  the  worm  shall  eat 
them  like  wool ;  but  my  righteousness  shall  be 
for  ever,  and  my  salvation  frotn  generation  to 
generation."  Isaiah,  Iviii.  7,  8.  Attend,  O  dis- 
couraged Christian,  to  the  Saviour's  cheering 
language.  He  says,  "  Blessed  are  ye  when  men 
shall  hate  you,  and  when  they  shall  separate  you 
from  their  company,  and  shall  reproach  you,  and 


EJVMITY    OF      THE    W0RL1>.  189 

cast  out  your  name  as  evil,  for  the  Son  of  man's 
sake.  Rejoice  and  leap  for  joy  ;  for  behold  your 
reward  is  great  in  heaven."  Luke,  vi.  22.  Ac- 
cordingly we  find  the  apostles  "  rejoiced  that  they 
were  counted  worthy  to  suffer  shame  for  his 
name's  sake;"  "therefore  (says  Paul)  I  take 
pleasure  in  infirmities,  in  reproaches,  in  necessi- 
ties, in  distresses,  for  Christ's  sake  ;  for  when  I  am 
weak,  then  am  I  strong."  2  Cor.  xii.  10.  Where- 
fore let  no  man's  heart  fail  him  because  of  these 
things,  nor  be  discouraged  because  of  the  way  : 
the  Lord  is  able  to  make  you  rejoice  in  tri- 
bulation, through  which  you  must  enter  the 
kingdom,  and  at  last  will  crown  your  conflicts 
with  victory,  and  turn  your  pensive  sighs  into 
perpetual  Songs.  Keep  in  view  the  blessed  Jesus 
as  your  pattern,  who,  when  he  was  reviled,  reviled 
not  again ;  return  not  railing  for  railings,  but 
pity  and  pray  for  them  who  despitefuUy  use  you 
and  persecute  you,  saying.  Father,  forgive  them, 
for  they  know  not  what  they  do.  Take  care  you 
are  neither  ashamed  of  religion,  nor  a  shame  to 
it  ;  therefore  in  all  things  be  ye  circumspect, 
consider  him  that  endured  such  contradiction  of 
sinners  against  himself,  lest  ye  be  wearied  and 
faint  in  your  minds.  As  he  through  the  hope  set 
before  him  endured  the  cross,  and  despised  the 
shame,  (Heb.  xii.)  therefore  arm  yourself  likewise 
with  the  same  mind ;  (1  Pet.  iv.  J.)  and  having  put 
on  the  whole  armor  of  God,  stand  fast  in  the 
faith,  quit  yourselves  like  men,  be  strong  in  the 


190  PRACTICAL    DIFFICULTIES. 

name  of  the  Lord,  lift  up  your  banners,  and  fight 
the  good  fight  of  faith.  The  heroic  Paul,  when 
he  reconnoitered  the  host  of  inveterate  foes, 
and  viewed  surrounding  difficulties  and  approach- 
ing dangers,  said,  "  JVone  of  these  things  move  me, 
neither  count  I  my  life  dear  unto  myself  so  that  I 
might  finish  my  course  with  joy  f^  and  when 
methods  of  prudence  were  proposed  by  his  weep- 
ing friends,  to  avoid  impending  danger,  he,  consid 
ering  the  advice  inconsistent  with  Christian  duty 
and  dignity,  replied  with  warmth  and  holy  vehe- 
mence, "What  mean  ye  to  weep,  and  break  mine 
heart?  for  I  am  ready  not  to  be  bound  only,  but 
also  to  die  at  Jerusalem  for  the  name  of  the  Lord 
Jesus."  Acts,  XX.  24  ;  xxi.  13  ;  2  Cor.  iv.  17.  His 
heavy  trials,  which  continued  through  life,  he  con- 
sidered as  light  and  short,  when  compared  with 
the  durable  delights  in  a  future  world,  even  a  far 
more  exceeding  and  eternal  iveight  of  glory. 
Then  those  who  have  faithfully  followed  the  Lord 
through  difficulties,  dangers,  and  death,  will  meet 
with  peculiar  approbation  and  distinguished 
honors  ;  then  the  Captain  of  our  salvation  shall 
recount  his  worthies;  Nahum,  ii.  5;  Rev.  vii.  14; 
who  will  appear  with  the  ensigns  of  victory  and 
the  trophies  of  triumph  in  the  new  Jerusalem, 
of  whom  the  applauding  inhabitants  will  with  joy 
sing,  These  are  they  which  came  out  of  great  tribula- 
tion. Then  the  trial  of  your  faith  will  be  found 
more  precious  than  gold  which  perisheth.  The 
believing    Hebrews   therefore    took    joyfully   the 


ERRORS   OF    FALSE    RELIGIONISTS.  191 

spoiling  of  tiieir  goods,  knowing  that  in  heaven 
they  had  a  more  enduring  substance  ;  and  Moses 
chose  to  suffer  affliction  with  the  people  of  God, 
esteeming  the  reproach  of  Christ  greater  riches 
than  the  treasures  of  Egypt :  for  he  had  respect 
unto  the  recompense  of  reward.  James,  v.  11. 
"  Behold,  we  count  them  happy  who  endure  ;*' 
"for  in  due  time  ye  shall  reap,  if  ye  faint  not;" 
"  therefore,  my  beloved  brethren,  be  ye  steadfast, 
unmoveable,  always  abounding  in  the  work  of  the 
Lord,  forasmuch  as  ye  know  that  your  labor  is 
not  in  vain  in  the  Lord."     1  Cor.  xv.  58. 


CHAPTER  in. 

ERRORS    OF    FALSE    RELIGIONISTS. 

[The  errors  of  false  religionists  are  of  two  kinds, 
speculative  and  practical ;  and  when  the  former 
are  cherished  they  infallibly  produce  the  latter. 

First ;  Speculative  errors  present  difficulties.] 
Some  are  prevented  attending  to  practical  reli- 
gion, by  being  told  believers  are  not  in  any  sense 
under  the  law.  By  the  law  we  are  frequently  to 
understand  the  covenant  of  works,  or  that  com- 
pact and  agreement  which  a  God  of  kindness  and 
condescension  made  with  Adam,  as  the  public 
head  and  representative  of  his  offspring.  Adam 
was  under  a  natural  and  necessary  obligation  to 
obey  his  Maker's  will,  and  was  absolutely  depend- 
ent on  God's  sovereign  pleasure  for  the  continu- 


198  PRACTICAL    DIFFICULTIES. 

ance  of  his  happy  existence.  A  right  to  everlast- 
ing life  he  could  never  have  procured  by  his  most 
ardent  affection  and  strict  obedience  to  God  and 
his  law  ;  the  Lord  therefore  kindly  connected  the 
promise  of  life  with  man's  natural  duty,  and  threat- 
ened death  in  case  of  failure.  Thus  Adam's  mo- 
tives to  obedience  were  increased,  being  made  a 
trustee  for  his  numerous  descendants.  In  that 
covenant  a  small  and  easy  test  of  his  subjection 
to  God  was  fixed  upon.  Nothing  more  than  a 
prohibition  of  one  tree,  while  the  vast  and  various 
productions  in  the  garden  of  God  were  liberally 
granted  for  his  pleasure  and  profit.  In  the  midst 
of  which  likewise  flourished  that  which  was  an 
emblem  and  pledge  of  the  promised  blessing,  call- 
ed The  Tree  of  Life,  which  would  serve  to  confirm 
his  faith  in  his  covenant  God,  and  invigorate  his 
hope,  that  his  obedience  might  be  secured,  in 
order  to  the  enjoyment  of  the  gracious  reward, 
■and  that  he  might  escape  the  threatened  punish- 
ment. But,  alas!  notwithstanding  the  said  agree- 
ment was  so  advantageous  in  its  nature,  it  was 
broken  by  our  first  parent,  whereby  all  right  to 
life,  on  the  footing  of  law,  was  for  ever  forfeited, 
according  to  that  covenant ;  and  death,  the 
threatened  penalty,  was  incurred,  notonly  respect- 
ing his  own  person,  but  his  posterity  also.  "  Where- 
fore, as  by  one  man  sin  entered  into  the  world, 
and  death  by  sin,  so  death  passed  upon  all,  for 
that  all  have  sinned."  Rom.  v.  12.  Through  the 
offence  of  one  many  be  dead,  v.  15 ;  for  by  one 


ERRORS    OF    fALSE    IlE  LIGIONIS  TS.  1'93 

man's  offence  death  reigned.  By  the  offence  of 
one,  judgment  came  upon  all  men;  for  by  one 
man's  disobedience,  many  were  made  sinners; 
V.  IG  to  19.  The  apostle  proves  there  was  a  cov- 
enant or  law  before  that  given  by  Moses,  according 
to  which  the  whole  human  race  were  under  the 
sentence  of  condemnation  ;  for  until  the  law 
(given  on  Mount  Sinai)  sin  was  in  the  world; 
but  sin  is  not  imputed  where  there  is  no  law. 
Nevertheless,  death  reigned  from  Adam  to  Moses, 
even  over  them  that  had  not  sinned  after  the  simil- 
itude of  Adam's  transgression  ;  Rom.  v.  13,  14. 
The  law  of  Moses  was  not  given  that  sinners  might 
obtain  life  by  it;  for  by  the  law  is  the  knowledge 
of  sin  ;  Rom.  iii.  20.  It  was  added  because  of 
transgressions,  (Gal.  iii.  19.)  that  the  offence 
might  abound,  (Rom.  v.  20.)  that  every  mouth 
may  be  stopped,  and  the  whole  world  may  become 
guilty  before  God  ;  therefore  by  the  deeds  of  the 
law,  there  shall  no  flesh  be  justified  in  his  sight. 
Rom.  iii.  19,  20.  That  no  man  is  justified  by  the 
law  in  the  sight  of  God  is  evident ;  for  the  just 
shall  live  by  his  faith,  and  the  law  is  not  of  faith, 
but  the  man  that  doth  them  shall  live  in  them. 
Gal.  iii.  11,  12.  But  whosoever  shall  keep  the 
whole  law,  and  yet  offend  in  one  point,  he  is 
guilty  of  all.  James,  ii.  10 ;  for,  considering  the 
law  as  a  covenant,  one  sin  destroys  a  title  to  legal 
life,  and  exposes  the  gnilty  to  its  awful  penalty: 
for  as  many  as  are  of  the  works  of  the  law,  are 
under  the  curse  ;  for  it  is  written,  Cursed  is  every 
R 


194  PRACTICAL    DIFFICULTIES. 

one  tliat  continueth  not  in  all  things  which  art 
■written  in  the  book  of  the  law  to  do  them.  Gal. 
iii.  10;  Deut.  xxvii.  26.  Believers,  therefore,  are 
not  under  the  law  as  a  covenant;  their  exjiecta- 
tion  of,  and  right  to,  eternal  life,  does  not  arise  from 
their  personal  obedience,  nor  is  their  hope  of 
freedom  from  punishment  founded  on  any  com- 
pensation which  they  liave  made  or  can  make  for 
their  crimes;  through  Christ  they  are  dead  to  the 
law  as  promising  life,  or  punishing  with  death  ; 
they  are  neither  under  its  promise  nor  its  penalty; 
their  covenant  connexion  with  the  law  is  dissolved, 
and  a  marriage  to  Christ  commenced,  that  they 
might  bring  forth  fruit  unto  God.  See  Rom.  vii. 
verse  1  to  7.  That  real  believers  are  not  under  the 
law,  hut  under  grace,  is  an  undeniable  truth.  But 
it  is  equally  evident,  they  are  not  without  law  to  God, 
hut  under  the  law  to  Christ.  That  there  is  no 
contradiction  in  these  scriptural  propositions  wilj 
appear,  if  we  consider  the  following  things : 

First;  That  by  the  term  law,  we  are  to  under- 
stand the  rule  of  moral,  and  likewise  positive 
obedience.  Moral  obedience  ariseth  from  our 
natural  connexion  with  God  (as  the  Author  of  our 
existence,)  and  with  our  fellow-creatures,  and  con- 
sisteth  in  supreme  love  to  God,  and  an  equal  love 
to  our  neighbor  as  to  ourselves  ;  so  that  the  whole 
law  is  comprehended  in  love.  Moral  commands 
arise  from,  and  are  founded  on,  the  natural  propri- 
ety and  fitness  of  things,  and  therefore  are  binding 
on  ail  rational  creatures  in  this  world  and  that 


ERRORS    OF    FALSE    RELIGIONISTS.  195 

wljich  is  to  come.  Whilst  the  relation  continues 
between  tlie  Creator  and  his  creatures,  their  obli- 
gation to  love  him  as  their  chief  good,  and  to  live 
to  his  honor  as  their  ultimate  end,  can  never 
cease;  the  law,  therefore,  by  which  such  love  and 
obedience  are  enforced,  cannot  possibly  vary. 
Jehovah  does  not  demand  our  highest  love  merely 
because  of  his  authority  over  us,  but  because 
of  his  own  infinite  excellency  and  relation  to  us. 
He  does  not  become  the  only  proper  object  of 
our  supreme  love  because  he  hath  commanded  us 
so  to  love  him,  but  his  being  the  only  Jit  object 
of  our  superlative  affection  is  the  reason  why 
he  requires  it.  The  moral  law  does  not  make  any 
duty  fitting  and  proper,  but  declares  and  requires 
what  is  so.  Moral  commands,  therefore,  differ 
from, 

Secondly,  positive  appointments  f  the  latterarise 
simply  from  the  will  of  God,  and  are  therefore 
alterable  in  their  nature,  being  altogether  depend- 
ant on  his  pleasure  and  sovereign  determination  ; 
the  propriety  of  moral  obedience,  the  light  of 
nature  or  right  reason  may  discover.  But  no 
idea  can  be  formed  of  positive  obedience,  but  in 
consequence  of  liivine  revelation  ;  the  former  is 

**  The  following  brief  distinction  between  moral  laws 
and  positive  precepts  is  off3red  to  the  reader :  The  for- 
mer are  enjoined  becatisie  they  are  right ;  the  latter  are 
right  because  they  are  enjoined.  The  one  have  their 
foundation  in  the  nature  of  things ;  the  other  in  the 
will  of  the  lawgiver.  Ed. 


196  PRACTICAL    DIFFICULTIES. 

clue     from    every   creature,    whether    angelic    or 
human :    the  suhjects   of  the    latter   are   particu- 
larly described  in  the  holy  Scriptures.     Thus  the 
vviiole  code  of  ceremonial  laws    was  confined  to 
Israel,  as  a  shadow  of  good  things  to  come,  and 
was  done  away  in  Christ,  who  was  the  substance 
which  these  laws  tended  to  exhibit,  and  the  end  in 
which    they    terminated.      But     the    moral    law 
ever  was,  and  ever  will  be,   equally  binding  on 
all :    it    beings  the  rule    of   that    love   and    obe- 
dience which  Jews  and  Gentiles  naturally  owe  to 
Jehovah,  the  supreme  good  and  fountain  of  exist- 
ence ;    and  to  each  other,   considered  as  his  oft* 
spring.      Notwithstanding    the    ceremonial    law 
under  the  Old  Testament   was    accomplished  in 
Christ,  and  done  away  by  his  death,  he  then,  as  it 
were,  nailing  it  to  his  cross,  yet  many  Jews  who 
believed  in  Jesus  continued  much  attached  to  the 
shadow,  though  the    substance  was  come.     The 
apostles,  therefore,  labored  to  prove  the   abroga- 
tion   of   that    law    by    which    those    ceremonial 
observances    became   binding   on    the   church  of 
God,  in  the  former  dispensation.     These  appoint- 
ments   had   been    revered    and  justly   esteemed, 
and  they   were  to  Israel  very  beneficial  for  two 
purposes:  to  humble  them  under  a  sense  of  pol- 
lution   and    guilt,    and    liability  to    punishment, 
according  to  the  tenor  of  the  covenant  of  works, 
to  which  they  had  a  retrospect  view  ;  and  to  direct 
their  faith  and   hope   to   the   appointed   Saviour 
and  promised  Messiah.    The  law  was  therefore 


ERRORS    OF    FALSE    RELIGIONISTS.         .     197 

to  them  as  a  schoolmaster  niito  Christ.  But 
after  Christ  was  coirie,  they  were  no  longer  under 
a  schoolmaster.  Gal.  iii.  24,  25.  Those  painful 
and  tedious  a[)pointments  heeorning  unprofitahle, 
the  great  apostle  labored  to  convince  these 
Judaiziiii^  believers,  that  they  were  not  under  that 
law.  They  were  under  no  law  as  giving  a  title  to 
salvation  ;  for  if  there  had  been  a  law  given,  (of 
any  kind)  which  could  have  giren  life,  verily, 
righteousness  should  have  been  by  the  law ;  (Gal. 
iii.  21,)  and  the  gospel  would  have  been  overturned, 
and  the  death  of  Christ  quite  unnecessary.  With 
great  diflicidty  were  the  Jews  brought  off  from 
the  ceremonial  observances  in  the  days  of  the 
apostles;  therefore,  those  inspire<l  penmen,  in 
speaking  of  the  church  of  Christ  as  delivered  from 
the  law,  and  those  tedious,  painful,  and  now  un- 
profitable appointments,  which  were  abrogated 
and  done  away,  make  use  of  the  most  contemp- 
tuous terms  when  speaking  of  the  subject;  caHing 
them  beggarly  elements,  carnal  ordinances,  &c. 
But  the  duties  of  the  moral  law  are  enforced  by  the 
strongest  motives.  In  that  law  Paul  delighted 
after  the  inner  man  ;  and  the  charge  of  making  it 
void  throtigh  the  faith  of  the  gospel  he  denies  with 
holy  vehemence,  and  rejects  the  very  idea  with 
indignation.  Do  we  then  make  void  the  law 
through  faith  ?  God  forbid  :  Yea,  we  establish  the 
law.  Rom.  iii.  *31.  See  a  sermon  on  this  text, 
by  the  Rev.  C.  Evans,  entitled.  The  Law  estab- 
lished by  the  Gospel  ;  Dr.  Gill  on  the  Law  in  the 


198     .  PRACTICAL    DIFFICULTIES. 

Hand  of  Christ;  and  Mr.  Booth's  Deatli  of  Legal 
Hope,  &c.* 

Thirdly;  From  the  universal  extent  of  the 
moral  hiw,  the  apostle  proves  that  Gentiles  as 
well  as  Jews  were  under  sin,  and  therefore  ex- 
j)osed  to  punishment;  that  a  title  to  life  could  not 
arise  from,  or  spring  out  of  human  obedience, 
because,  according  to  the  rule  of  righteousness, 
every  one  is  found  culpable.  Being,  therefore, 
condenmed  for  dispositions  and  acts  contrary 
to  law,  consequently  by  the  deeds  of  the  law  no 
flesh  living  could  be  justified:  a  believer's  title 
to  life,  and  exemption  from  punishment,  spring- 
ing from  another  source.  Therefore,  such  are  said 
not  to  be  under  the  law,  but  under  the  administra- 
tion of  grace ;  for  the  law  is  the  ministration  of 
death  to  every  transgressor,  and  by  it  indignation 
and  wrath,  tribulation  and  anguish  are  denounced 
against   every  soul  of  man  that   doth  evil,  of  the 

*  Tiie  ordinances  of  baptism  and  the  Lord's  supper  are 
of  a  positive  nature,  and  dependent  entirely  on  the  will  of 
God,  as  revealed  in  the  Scriptures  of  truth  ;  there  the 
subjects  are  delineated,  the  manners  of  administration 
pointed  out  and  illustrated,  the  end  and  design  of  each 
ordinance  explained,  and  their  duration  in  the  church  till 
the  second  coining  of  Christ,  abundantly  confirmed. 
The  moral  law,  though  distinct  from,  yet  is  connected 
with,  and  runs  through  every  positive  institution; 
whereby  obedience  to  them  is  enforced  on  all  those  who 
are  described  as  proper  subjects,  which  believers  would 
do  well  to  consider. 


ERRORS    or    FALSE    RELIGIONISTS.  199 

Jew  first,  and  also  of  the  Gentile.  But  oiii*  dear 
Ifninanuel  having  fulfilled  its  precepts  and  endured 
its  penalty  in  favor  of  his  people,  has  thereby 
delivered  them  from  deserved  punishment,  and 
given  them  a  right  to  life,  founded  on  his  infinite 
merits.  Believers  are  therefore  delivered  from  the 
law  as  a  covenant.  From  it  life  is  not  expected  by 
them,  nor  by  it  death  inflicted  upon  them  as  afore- 
said, because  they  are  not  under  the  law,  but  under 
the  powerful  influences,  encouraging  promises, 
and  copious  blessings  of  grace.  However  they  do 
not,  they  cannot  from  thence  infer,  that  their 
obligation  to  love  and  obey  God  is  thereby  dimin- 
ished, l)ut  on  the  contrary,  infinitely  increased. 

If  any,  professing  godliness,  deny  the  law  of 
the  Lord  as  the  rule  of  obedience,  charity  obliges 
us  to  hope  their  meaning  is  injudiciously  ex- 
pressed ;  for  some  people's  words  and  ideas  are 
extremely  unsociable,  and  keep  at  a  vast  distance, 
and  differ  so  much,  that  a  reconciliation  is  scarcely 
ever  expected.  But  those  who  deliberately 
maintain  believers  are  not  under  the  law  as  a  rule 
of  life,  and  act  from  such  a  principle,  give  full 
evidence  that  they  are  grossly  ignorant  of  (not  to 
say  at  enmity  with)  the  nature  of  God,  his 
government,  and  gospel.  A  more  pernicious 
sentiment,  or  a  greater  absurdity,  was  never  in- 
vented, than  the  aforesaid  Antinomian  tenet.  It 
tends  to  destroy  every  idea  of  good  and  evil,  of 
right  and  wrong,  by  denying  the  existence  or 
use  of  that  by  which  the  nature  of  thoughts  and 


200  PRACTICAL    UIFFICULTIES. 

actions  is  ;^-ied  and  discovered.  It  renders  be- 
lievers incapable  of  sorrowini^  for  sin,  either  as 
in  or  done  by  themselves  or  other  Christians. 
For  wliere  there  is  no  law,  there  is  no  transgres- 
sion. It  makes  penitence  iin  infallible  mark  of 
impiety,  and  delight  in  the  law  of  God  h  delu- 
sion ;  it  tends  to  prevent  a  believer  from  praying 
for  Divine  direction  ;  because,  however  he  wander, 
he  is  never  wrong,  nor  ever  in  danger  of  step- 
ping aside  out  of  the  path  of  duty,  being  not- 
obliged  to  walk  in  any.  A  believer  must  not  pray 
to  be  kept  from  evil ;  lest  it  grieve  him,  for  sin  he 
cannot,  do  what  he  may,  sin  being  a  transgression 
of  the  law.  Nor  can  he  at^k  God  to  forgive  him 
his  debt,  being  confident  he  does  not  owe  his 
Lord  one  farthing.  Whatever  may  have  been 
the  case  heretofore,  he  being  now  a  lawless 
person,  no  demand  can  be  made  ujjon  him.  In 
a  word,  Antinomianism  teaches  a  believer  neither 
to  fear  God  nor  to  regard  man  ;  for,  according  to 
it,  he  cannot  be  guilty  of  ofR-nding  the  one  nor  of 
injuring  the  other;  for  as  there  is  no  law,  cruelty 
is  not  prohibited,  nor  kindness  required  ;  but  truth 
and  treachery,  profanity  and  i)iety,  love  and 
hatred,  are  equally  agreeable  in  believjrs. 

"Bwf,  brethren,  ye  have  not  so  learned  Christ,  if 
so  he  that  ye  have  heard  him,  and  been  taught  of 
him  as  the  truth  is  in  JesusJ'^  PJph.  iv.  20,  21. 
You  will  not  only  rejoice  in  your  relation  to  the 
Lord,  but  each  believer  ought  to  consider  himself 
as  under  infinite  obligation  to  love  him,  to  obey 


ERRORS    OF    FALSE    RELIGIONISTS.  201 

him,  and  to  adliere  to  hiin,  becoming  the  nature 
of  his  connexions  with  him,  even  as  a  subject  to 
a  sovereign,— (1  Thes.  ii.  12;  Col.  i.  10— 13.)— a 
spouse  to  her  husband, — (Eph.  v.  23,  29.) — asoklier 
to  his  general, — (2  Tim.  ii.  3.) — a  servant  to  his  mas- 
ter,— (I  Pet.ii.  16;  Rom.vi,16 — 22.)— and  as  a  child 
to  a  tender  compassionate  parent.  Be  ye,  therefore, 
iollowers  of  God  as  dear  children.  Eph.  v.  i. 
"  JVe  beseech  you,  hrethren,  and  exhort  you  hy  the  Lord 
Jesus,  that  as  ye  have  received  of  us  how  you  ought 
to  tvalk,  and  to  please  God,  so  ye  ivill  abound  more 
and  more,''^  knowing  that  the  law  is  good,  if  a  man 
use  it  lawfully.  1  Thes.  iv.  1  ;  1  Tim.  i.  8.  "For 
this  is  a  faithful  saying,  That  they  which  have 
believed  in  God  should  be  careful  to  maintain 
good  works.  These  things  are  good  and  profitable 
to  men."  Tit.  iii.  8.  "And  let  every  one  that 
nameth  the  name  of  Christ  depart  from  iniquity." 
2  Tim.  ii.  29.  Nothing  is  more  evident  than  that 
believers  are  not  under  the  covenant  of  works,  but 
under  grace.  But  what  then  ?  Shall  wc  sin 
because  we  are  not  under  the  law,  but  under 
grace?  God  forbid  !  Rom.  vi.  15. 

Secondly.  [Practical  errors  present  hinderances. 
First:]  Tliough  darkness  and  doubts  respecting 
the  moral  law  be  removed,  others  are  stumbled  in 
respect  of  the  Lord's  positive  appointments  ;  jtartly 
through  the  neglects  of  some,  and  the  contem[)tu- 
ous  manner  in  which  others  treat  the  sacred 
ordinances  of  the  gospel,  who  are  notwithstanding 
had  in  reputation  for  religion.     Young  Christians 


202  PRACTICAL    DIFFICULTIES. 

are  commonly  much  influenced  by  those  they  value 
and  have  a  veneration  for;  and,  therefore,  when 
they  observe  such  who  have  long  known  and 
loved  the  Lord,  living  in  the  neglect  of  gospel 
ordinances,  they  are  ready  to  conclude,  that  for 
them  to  take  the  lead  of  such  eminent  Christians 
would  be  rash  and  precipitate;  and  have  the 
appearance  of  pride  and  presumption.  They, 
therefore,  through  false  modesty,  or  real  fear,  keep 
back  from  telling  what  God  has  done  for  their 
souls,  and  making  a  visible  profession  of  Christ 
in  his  solemn  appointments.  By  delays,  their 
zeal  for  Christ  and  the  love  of  their  espousals 
are  greatly  abated,  and  then  objections  in  abun- 
dance arise  against  its  being  their  particular  duty 
on  account  of  not  having  such  a  lively  frame  of 
mind  as  is  thought  necessary  for  such  solemn 
proceedings.  Thus,  through  their  neglects,  others 
are  discouraged  and  prevented  bearing  a  testi- 
mony for  Jesus,  as  he  has  directed  those  that  love 
him  should. 

For  the  relief,  direction,  and  animation  of  such 
discouraged  believers,  I  would  j)ropose  to  their 
serious  consideration  the  following  things: 

First;  The  kindness  of  Christ  in  abolishing  the 
vast  number  of  ceremonial  observances  which 
were  binding  upon  the  church  in  the  Mosaic  dis- 
pensation, and  which  were  to  Israel  diflicult,  j)ain- 
ful,  and  very  expensive,  called  therefore  a  yoke  of 
bondage  ;  and  as  he  has  appointed  only  two  posi- 
tive ordinances   to  be  observed  by    his  followers 


ERRORS    OF    FALSE    RELIGIONISTS.  203 

unrler  the  gospel,  viz. Baptism  and  the  Lord's  Sup- 
per, how  ungrateful  is  it  to  refuse  obedience  or  a 
compliance  with  what  is  so  mild,  so  merciful,  when 
compared  with  what  he  made  the  indispensable 
duty  of  those  whose  privileges  were  inexpressibly 
inferior  to  yours  ! 

Secondly;  Though  inquiring  Christians  ought 
to  regard  the  conduct  of  others,  and  are  directed 
to  go  by  the  footsteps  of  the  fock,  and  to  be  fol- 
lowers of  them,  ivho  through  faith  and  patience 
inherit  the  promises,  yet  none  are  to  be  imitated 
further 'than  they  are  followers  of  Christ,  how- 
ever eminent  they  are  or  may  appear  to  be.  The 
more  eminent  a  man  is  for  piety  and  talents,  the 
more  pernicious  is  his  example  when  he  is  re- 
miss in,  or  forsakes  the  path  of  duty.  Perhaps 
some  would  have  remonstrated  against  the  de- 
testable contrivance  to  change  Jehovah's  glory 
into  the  similitude  of  an  ox,  had  not  Aaron,  the 
saint  of  God  and  priest  of  the  Most  High,  entered 
deep  into  the  design.  But  as  things  were,  the 
people  acquiesced  with  pleasure,  and  danced  for 
joy.  Had  their  elevation  been  a  sure  sign  of 
God's  approbation,  all  would  have  been  well;  for 
the  congregation  had  a  very  comfortable  time,  a 
delightful  opportunity,  till  they  were  interrupted 
by  Moses,  who,  though  naturally  weak,  yet  re- 
buked the  transgressors  with  pungent  severity. 
Dead  flies  cause  the  ointment  of  the  apothecary  to 
send  forth  a  stinking  savor,  so  doth  a  little 
folly  him    that   is  in   reputation  for  wisdom  and 


204  PRACIICAL    DIFFICULTIES. 

honor.  Eccles.  x.  1.  Therefore  call  no  man 
master  on  earth,  relatinf^  to  sacred  tlnn^is.  It  is 
the  example  and  authority  of  Christ,  your  IMaster 
in  heav^en,  who  is  Zion's  King,  which  you  are 
conscientiously  to  regard.  You  ought  to  love 
and  respect  all  that  love  Jesus,  but  at  the  same 
time  consider  you  serve  the  Lord  Christ.  And  it 
is  to  your  own  Master  you  stand  or  fall.  To  him 
only  are  you  accountable.  None  can  prove  they 
have  a  dispensation  granted  under  his  hand  for 
the  neglect  or  changing  an\  of  his  appointments; 
and  indeed  none  do  plead  for  the  power  of  granting 
indulgences  in  his  name,  save  the  man  of  sin,  and 
those  delegated  hy  him.  But  even  supposing 
others  to  have  obtained  such  a  dispensation,  what 
proof  can  be  given  that  you  are  included  in  the 
grant?  Stand  not,  therefore,  O  believer,  waiting 
to  see  what  this  or  the  other  good  man  may  re- 
solve to  do,  nor  perplex  your  mind  about  Christ's 
conduct  to  them.  Think  of  Christ's  reply  to  Peter 
when  he  was  so  inquisitive  about  his  brotlier  .lolin, 
saying.  Lord,  what  shall  this  man  do'l  How  keen, 
and  yet  how  kind  was  the  Redeemer's  answer  to 
the  impertinent  querist !  If  1  will  that  he  tarry  till  I 
ro??ie,  What  is  that  to  thee?  follow  tiiou 
ME  ;  John,  xxi-  2Q. 

Thirdly:  Consider,  the  Divine  authority  is  not 
to  be  trifled  with.  Two  sons  of  Aaron  were 
struck  dead  for  daring  to  deviate  from  the  Lord's 
command.  And  Moses,  the  man  of  God,  had  like 
to  have    lost   his   life    through    his   postponing   a 


ERRORS    OF    FALSK    RELIGIONISTS  203 

matter  of  duty,  probably  in  compliance  with  the 
solicitations  of  Jiis  spouse.  Perhaps  you  may  be 
told  by  some,  that  an  attendance  to  such  appoint- 
ments is  unnecessary,  as  they  are  not  saving  or- 
dinances. It  might  not  be  amiss  to  inquire  of 
such  people,  What  are  saving  ordinances  ?  Where 
are  they  to  be  found?  If  none  are  saving,  then, 
according  to  the  o!)jection,  none  ought  to  be  at- 
tended to.  No  works  of  righteousness  should  be 
performed,  because  salvation  is  not  of  works,  but 
of  grace.  It  is  astonishing  such  a  mongrel  maxim 
should  ever  be  used  by  those  who  abhor  Antino- 
mian  liberty,  and  Arminian  legality,  seeing  the 
nature  of  both  are  therein  united.  It  is  the  genuine 
offspring  of  those  two  very  opposite  and  equally 
absurd  sentiments.  Has  Jesus  in  very  deed  lost 
all  his  authority,  that  his  appointments  should 
sink  into  insignificancy  ?  and  has  Christ  done  so 
little  for  his  people,  that  they  are  under  no  manner 
of  obligation,  out  of  gratitude,  to  act  for  him  ? 
Has  the  love  of  Jesus  lost  its  constraining  in- 
fluence.^ And  ought  Christians  to  be  really  in 
different  about  serving  God  any  further  than  they 
can  merit  by  it  ? 

Is  the  dying  request  of  dear  friends  usually 
regarded  by  the  surviving  relatives  ?  And  shall 
not  our  best  friend,  our  dear  dying  Immanuel,  be 
listened  to  with  cordial  affection,  when  he  ap 
pointed  the  ordinance  of  the  Supper,  saying,  "This 
do  in  remembrance  of  me  ?"  Afterwards  he  sent 
from  heaven,  by  the  apostle  Paul,  arenev>al  of  his 


206  PRACTICAL    DIFFICULTIES. 

request  to  the  churches.  See  1  Cor.  xi.  23.  His 
ordinances  are  his  palaces  where  he  shows  his 
glory,  and  feasts  with  his  people,  saying,  "  Eat, 
O  friends,  drink,  yea,  drink  abundantly,  O  be- 
loved." Come  forward,  then,  ye  friends  of  Jesus, 
follow  his  example,  and  receive  the  kind  me- 
morials of  his  love. 

Secondly  ;  Divine  requirements  being  superior  to 
the  ability  of  men  in  their  present  fallen  condition, 
have  been  exceedingly  perplexing  to  many ;  es- 
pecially such  as  feel  themselves  without  strength, 
which  the  Scriptures  declare  them  to  be  for  whom 
Christ  died,  (Rom.  v.  6.)  and  to  whom  he  says, 
Without  me  ye  can  do  nothing,  John,  xv.  5,  whose 
experience  of  their  utter  inability  and  absolute 
dependence  on  the  Lord  coincides  with  what  the 
apostle  expresses  concerning  himself  and  his 
brethren,  who  were  even  able  ministers  of  the 
New  Testament.  Their  language  is,  Who  is 
sufficient  for  these  things  ?  2  Cor.  ii.  16. 

We  are  not  sufficient  of  ourselves  to  think  any 
thing  as  of  ourselves,  but  our  sufficiency  is  of 
God.  2  Cor.  iii.  5,  6.  From  a  consciousness  of 
personal  inability,  joined  with  a  conviction  of  their 
absolute  and  necessaiy  obligation  to  obedience, 
arise  various  difficulties  relating  to  the  equity  of 
God  in  requiring  that  of  his  creatures  which  he 
knows  and  declares  is  not  in  their  power  to  per- 
form. To  assert  and  maintain  that  men  have 
an  inherent  power  to  turn  to  God  and  embrace  the 
gospel,  and  glorify  him  in  a  course  of  holy  obe- 


ERRORS    OF    FALSE    RELIGIONISTS.  207 

diencc  to  his  law,  without  the  infusion  of  super- 
natural principles,  is  to  opjiose  the  |)ositive  de- 
clarations of  God's  word  respecting  the  necessity 
of  regeneration,  and  the  impossibility  of  those 
who  are  in  the  flesh  doing  any  thing  pleasing  and 
acceptable  to  God.  See  Rom.  viii.  5,  8.  But 
those  who  oppose  the  doctrine  of  free  grace  are 
constrained  to  plead  for  the  power  of  man  to  love 
and  obey  God,  representing  men's  inability  ai 
absolutely  inconsistent  with  scriptural  command* 
and  exhortations  to  obedience  and  faith  ;  these,  on 
the  one  hand,  declaim  with  an  air  of  triumph  on 
the  absurdity  of  supposing  God  to  require  im- 
possibilities ;  in  which  those  heartily  concur  who 
hold  the  truth  in  unrighteousness,  and  rejjresent 
men  as  quite  blameless,  though  disobedient,  be- 
cause they  have  no  power  of  themselves  to  obey. 
Various  methods  have  been  taken  to  apologize  for 
man's  imperfections,  and  extenuate  his  guilt.  As 
men  are  naturally  disaffected  to  God.  it  is  no 
wonder  they  should  endearor  to  new  model  his 
government  according  to  their  different  inclina- 
tions, in  order  to  keep  conscience  easy,  and 
support  a  pleasing  expectation  of  future  happiness 
without  holiness ;  or  being  beholden  to  his  cle- 
mency and  grace.  Every  opposition  to  the  gos- 
pel, every  false  scheme  of  divinity,  agree  in 
supposing  the  law  of  God  naturally  too  severe ; 
and  that  it  ought  to  be,  if  possible,  accommodated, 
and  rendered  agreeable  to  men's  present  condi- 
tion ;  though  they  greatly  differ  as  to  the  manner 


208  PRACTICAL    DIFFICULTIES. 

how  it  may  be  accomplished.  And  those  wiio 
think  the  law  of  God  cannot  be  altered  or  ex- 
plained so  as  to  suit  the  carnal  mind,  and  having 
an  equal  aversion  to  internal  purity  as  to  the 
law  which  requires  it,  therefore  plead  for  an 
exemption  and  total  deliverance  from  its  hateful 
authority,  esteeming  it  a  peculiar  privilege  to 
settle  if  possible  in  the  province  of  Antinomian- 
ism  ;  a  state  so  far  from  God,  that  the  wretched 
inhabitants  suppose  his  dominion  does  not  extend 
to  them.  All  false  systems  unite  in  proof  of  one 
important  truth,  which  is,  that  till  God's  law  be 
approved  of,  as  just  in  all  its  demands  and  awful 
denunciations,  the  gospel  will  never  be  properly 
understood  and  cordially  embraced;  which  the 
following  brief  remarks  may  perhaps  sufficiently 
evince,  as  well  as  prepare  the  way  to  a  solution  of 
the  difficulty  in  question. 

First ;  Some  confidently  assert  that  on  the  failure 
of  man. in  his  obedience,  the  perfections  of  God 
obliged  him  to  alter  the  constitution  of  his  govern- 
ment so  far,  as  that  there  was  no  need  at  all  of 
Christ's  death  to  procure  an  exemption  from 
punishment.  That  repentance  and  pardon  are 
connected  by  the  law  of  natural  equity.  That 
Christ  ca?ne  not  to  make  a  reconciliation  for  ini- 
quity, but  only  as  a  pattern  of  acceptable  obe- 
dience, and  to  confirm  his  doctrine  by  sealing  it 
with  his  blood.  But,  in  confirmation  of  the  truth 
for  which  he  was  condemned,  Christ  could  have 
prayed  to  his  Father,  who  would  have  sent  more 


ERRORS    OF    FALSE    RELIGIONISTS.  209 

lijau  twelve  legions  of  angels  to  have  delivered 
him  from  death.  But  how  then  (said  he)  should 
the  Scriptures  be  fulfilled,  that  thus  it  must  be, 
(Matt.  xxvi.  53,  54,)  for  without  shedding  of  blood 
there  is  no  remission.  Heb.  ix.  22.  Admitting 
Christ  came  only  as  an  example,  will  it  not  follow 
that  the  law  which  he  came  to  obey  required 
purity  of  nature  and  perfect  obedience  ;  seeing 
our  pattern  was  the  subject  of  both  ?  If  the  law 
did  not  require  perfect  obedience,  but  repentance 
-was  substituted  and  accepted  in  its  stead,  and 
Christ  came  to  set  us  an  example  how  we  might 
obtain  salvation  ;  is  it  not  natural  to  infer,  that  in 
order  to  his  being  a  proper  pattern  to  us  for  such 
a  purpose  and  end,  he  should  have  been  deficient 
in  his  obedience,  and  the  subject  of  sincere  re- 
pentance'^ and  thus  have  demonstrated  for  our 
encouragement  and  imitation,  that  though  he  was 
imperfect  as  we  are,  yet  by  being  penitent,  he  ob- 
tained forgiveness  of  all  his  imperfections.  This 
scheme,  it  must  be  acknowledged,  so  far  as  relates 
to  acceptance  with  God,  entirely  excludes  the  ne- 
cessity of  Christ ;  he  being  neither  a  proper  pat- 
tern to  show  men  how  they  might  obtain  salvation, 
nor  its  procuring  author.  However  by  such  a 
rejection  of  Jesus  the  Scriptures  are  fulfilled, 
which  say,  If  there  had  been  a  law  which  could 
have  given  life,  verily  righteousness  had  been  by 
the  law.  Gal.  iii.  21.  And  if  righteousness  came 
by  the  law,  then  Christ  is  dead  in  vain.  Gal.  ii. 
21.    If  the  death  of  Christ  was  entirely  in  vain, 


210  PRACTICAL    DIFFICULTIES. 

his  laying  down  !iis  life,  when  there  was  no  need 
for  it,  cannot  be  deemed  an  example  worthy  of  our 
imitation  ;  for  no  man,  however  heroic,  has  a  right 
to  throw  away  his  life  to  no  purpose.  So  far  from 
its  being  virtuous,  such  conduct  would  not  only 
be  imprudent,  but  extremely  sinful.  Can  we  suj>- 
pose  Christ  came  itato  our  world  on  a  needless 
errand,  and  shed  his  blood  in  rain?  Yet  shock- 
ing as  the  supposition  is,  it  must  be  granted,  as 
an  established  fact,  if  there  was  any  law  existing 
which  could  have  given  life.  For  nothing  could 
be  more  evident,  than  that  if  men  could  have  an- 
swered the  demands  of  the  law,  there  would  have 
been  no  need  of  the  obedience  and  death  of  Jesus, 
according  to  the  reasoning  of  the  great  apostle, 
whose  judgment  in  divinity  few  will  care  to 
dispute.  This  system,  therefore,  tends  to  embarrass, 
instead  of  solving  the  question,  respecting  the 
equity  of  God  in  requiring  that  of  his  creatures 
which  they  are  now  unable  to  perform. 

Secondly  ;  Some  suppose  the  difficulty  would 
be  removed  if  it  might  be  allowed  that  Christ  by 
hi  death  procured  or  engaged  the  Father's  love 
to  sinners,  so  far  as  to  obtain  a  relaxation  of  that 
law  under  which  they  originally  were,  and  estab- 
lish a  milder  system  of  government  suited  to 
the  condition  of  his  rebellious  subjects.  But  this 
plea  is  quite  inadmissible,  because  the  love  of 
God,  from  which  salvation  springs,  was  the  cause 
of  Christ's  coming  to  die  for  transgressors.  '•  God 
so  loved  the  world,  that  he  gave  his  only  begotten 


ERRORS    OF    FALSE    RELIGIONISTS.  '211 

Son."  John,  iii.  10.  "  In  tlils  was  manifested  the 
love  of  God  towards  us,  t!iat  God  sent  his  Son  into 
the  world,  that  we  might  live  through  him."  John, 
iv.9.  "Hereby  we  perceive theloveof  God, because 
he  laid  down  his  life  for  ns."  Cliap.  iii.  ]0. 
Christ  did  not  pfocnre  a  new  remedial  law,  be- 
cause that  laiv  under  which  dinners  are,  requires 
perfect  obedience,  on  j)ain  of  jserpetual  punish- 
ment. "Cursed  is  every  one  that  contitiueth  not 
in  all  things  written  in  the  book  of  tlie  law  to  do 
them,  and  as  ujany  as  are  of  the  works  of  the 
law  are  under  its  curse."  Gal.  iii.  10.  The  law 
under  which  sinners  are,  is  that  according  to 
which  the  world  stands  condemned  as  criminal 
at  Jehovah's  bar,  and  l»y  the  deeds  of  which  no 
flesh  shall  be  justified  in  his  sijjlit.  Horn.  iii.  19, 
20.  Those  who  think  a  relaxation  of  tlie  law  is 
obtained,  ought  to  point  out  wherein  the  abate- 
ment consisteth,  tlint  men  might  keep  in  a  happy 
medium,  and  not  presume  to  go  beyond  \iov  fall 
short  in  obedience  to  its  j)rece|)ts.  Will  the 
Lord  indeed  allow  men  to  have  other  gods  be- 
sides himself,  or  to  worship  hitri  in  a  way  con- 
trary to  what  he  has  appointed  ?  Will  he  hold 
them  guiltless  that  take  his  name  in  vain  ?  May 
people  now  lawfidly  forget  to  keep  holy  the  sab- 
bath day?  Has  Christ  released  men  from  their 
natural  obligations  to  parents?  Or  given  them  a 
license  to  murder,  to  live  in  uncleanness,  and 
falsely  to  accuse  their  neighbors,  or  covet  what 
is   the   property   of  others?  If  moral  commands 


212  PRACTICAL    DIFFTCULTJES. 

continue  in  full  force,  as  is  abundantly  evident 
from  the  New  Testament,  wherein  then  does  the 
alteration  consist  ?  Does  the  law  cease  to  take 
cognizance  of  the  heart,  and  being  less  spiritual 
is  it  therefore  more  agreeable  to  the  carnal  mind  ? 
If  that  be  the  case,  how  can  mental  acts  be  con- 
demned by  it,  which  the  Scriptures  positively  de- 
clare they  are  ?  Impure  desires  are  by  it  deemed 
adultery;  hatred,  murder;  and  covetousness, 
idolatry.  See  Matt.  v.  28 ;  2  Pet.  ii.  14]  1  John, 
iii.  15;  Col.  iii.  5.  The  language  of  Christians 
in  the  apostolic  day  was,  We  know  the  law  is  spi- 
ritual. Rom.  vii.  14.  It  is  holy,  just,  and  good, 
Rom.  vii.  12.  I  delight  in  it  after  the  inward 
man,  says  Paul,  verse  22,  so  then  with  my  mind 
I  serve  the  law  of  God,  verse  25,  The  law  of 
which  the  apostle  spoke,  and  in  which  he  delighted 
was  that  which  slew  him,  that  commandment 
which  was  ordained  to  life,  (but  as  a  criminal) 
he  found  to  be  unto  death.  Verse  10,  11.  He  was 
delivered  from  it  as  a  covenant,  but  under  it  as  an 
unalterable  law,  verse  6,  7 ;  as  a  covenant  it 
became  weak  (that  it  could  not  give  life  to  the 
sinner,)  not  weak  in  its  own  nature,  much  less 
wicked,  but  weak  through  the  flesh.  What  it 
could  not  therefore  do  in  favor  of  the  guilty, 
was  done  by  Jesus,  who  did  not  blame  the  law, 
but  justified  and  satisfied  its  demands,  and  con- 
demned all  oi)j)osition  to  it,  even  sin  in  the  Jlesh. 
Rom.  viii.  3.  The  law  under  which  Christians 
are,  requires  truth  in  the  inward  parts  as  mueb 


ERRORS    OF    FALSE    RELIGIONISTS.  215 

as  ever,  and  cannot  alter  whilst  Jehovah  remains 
the  same  :  for  God  is  a  Spirit,  and  they  that  wor- 
ship him  MUST  worship  him  in  spirit  and  in 
truth.  John,  ii.  24.  If  then  both  the  matter  and 
spiritual  nature  of  moral  obedience  remain  the 
same,  notwithstanding  men's  inability,  it  is  evi- 
dent the  law  by  which  obedience  is  enforced  is 
not  altered,  and  that  a  new  remedial  law  is  a  fic- 
tion. Besides,  if  the  law  became  unrighteous 
when  its  subjects  became  ungodly  (which  would 
be  blasphemy  to  suppose,)  God  would  certainly 
have  repealed  it,  and  not  sent  his  son  to  honor 
an  unjust  law,  at  the  expense  of  his  blood.  Fi- 
nally :  If  the  Divine  law  ceaseth  to  require  perfect 
obedience,  saints  will  at  last  rise  in  obedience 
superior  to  the  law  under  which  they  are  ;  for  the 
spirits  of  just  men  will  be  made  perfecty  and 
when  so  they  will  love  God  more  than  he  desires 
they  should,  unless  the  law  rise  and  fall  in  its  re- 
quirements according  to  the  inclination  of  its  sub- 
jects, on  which  absurd  hypothesis  the  notion  of  a 
neiu  law  seems  to  be  founded.  The  gospel  exhibits 
neiv  motives  to  love  and  obedience,  and  graciously 
conveys  neiv  principles,  in  consequence  of  which 
saints  yield  to  God  new  obedience,  and  by  his  au- 
thority attend  to  new  positive  ordinances,  for  new 
and  special  purposes  ;  and  are  accepted  of  God, 
and  aj)proach  him  under  new  characters,  in  a 
new  and  living  ivay ;  and  are  encouraged  by  neio 
and  better  promises,  in  consequence  of  theneio  and 
well  ordered  covenant  of  grace,  under  whieb  th^r-r 


214  PRACTICAL    DIFFICULTIES. 

are.  But  though  he  make  all  things  new  in  re- 
spect of  acceptance  with  him,  ^w^l  enjoyment  o?  him 
and  old  things  pass  away  in  favor  of  them  who 
inhabit  the  new  Jerusalem,  yet  as  God  is  the  same, 
without  variableness,  in  his  own  adorable  joe?/ec- 
tionSj  infinite  beauty,  and  boundless  authority,  he 
cannot  therefore  alter  his  moral  law,  considered 
simply  as  a  law,  without  giving  up  his  claim  to 
Deity,  because  moral  obligations  arise  from  that 
natural  connexion  and  relation  subsisting  between 
God  and  rational  creatures,  considered  as  thep-o- 
ductions  of  his  power.  Hence  it  is  that  noaltera- 
tion'm  them  can  possibly  diminish  their  obligations 
to  him. 

"Our  revolt  was  a  practical  declaration  that 
he  was-  not  by  nature  God,  nor  worthy  to  be 
glorified  as  God.  To  give  up  the  law  in  favor 
of  his  rebellious  creatures,  must  therefore  be 
the  same  in  effect,  v.s  for  God  to  give  up  his  own 
divinity,  and  ungod  himself  in  the  sight  of  all  his 
dominions,  to  gratify  a  rebel."*  It  is  no  new 
thing  for  professors  of  religion  to  show  an  inclina- 
tion to  excuse  themselves,  and  throw  the  blame 
upon  God  ;  a  certain  wicked  and  slothful  servant, 
when  called  to-  an  account  by  his  master,  could 
say,  "Lord,  I  knew  thee  to  be  an  hard  man, 
reaping  where  thou  hast  not  sown,  and  gathei  ing 
where  thou  hast  not  strewed,  and  I  was  afraid, 

*  See  Mr.  Joseph  Bellamy  on  the  Nature  and  Glory 
of  the  Gospel,  p.  21. 


ERRORS    OF    FALSE    RELIGIONISTS.  215 

nnd  went,  and  hid  my  Lord's  money."  iMatt.  xxv. 
24.  Sinners  in  general  think  their  case  Vvould 
not  be  so  extremely  bad  as  the  Scriptures  assert 
and  they  frequently  fear,  were  they  fairly  dealt 
with.  Instead  of  taking  blame  and  shame  to 
themselves,  their  powers  are  employed  to  find 
om  other  methods  to  appease  conscience,  and  sup- 
port hope,  than  that  which  is  set  before  them  in 
the  gosfjel.     Tlierefore, 

Thirdly;  Some  api)rehend  the  difficulty  may 
be  solved  by  supjiosing  a  certain  degree  of  grace 
bestowed  on  all  men,  in  order  to  enable  them  to 
perform  what  is  necessary  to  the  enjoyment  of 
God's  friendship  and  favor.  But  the  difficulty 
is  rather  increased  than  diminished  by  this  contri- 
vance.    For, 

If  such  degrees  of  grace  be  necessary  to  en- 
able men  to  obey,  and  render  their  disobedience 
inexcusable^  it  necessarily  supposes,  that  unless 
such  a  degree  of  what  is  called  common  grace 
was  given  them  of  God,  they  could  not  have  been 
judged  blameahle  for  the  ivant  of  obedience.  If 
they  were  not  blameable  before^  or  antecedent  to 
the  supposed  grace  being  bestowed,  they  certainly 
were  not  liable  to  punishment.  And  if  not  liable 
to  punishment  before  they  had  this  common  grace 
conferred  on  them,  how  is  this  common  grace  an 
advantage?  seeing  that  without  it  they  were  safe, 
but  the  possession  of  it  has  rendered  their  state  at 
best  precarious. 

Again ;  if  such  grace  be  given  not  so  much  for 


Sl6  PRACTICAL    DIFFICULTIES. 

their  advantage,  as  to  vindicate  JehovaWs  character, 
which  is  by  some  supposed  to  be  the  design  of 
it  (for  men,  being  not  culpable  without  it,  but  in 
consequence  of  it,  could  have  done  very  well 
had  it  never  been  bestowed ;  for  where  there 
is  no  blame,  no  punishment  can  in  equity  be  in- 
flicted ;) — I  say  if  this  common  grace,  or  light  with- 
in, or  whatever  name  it  may  be  called  by,  be  given 
for  the  purpose  of  vindicating  the  character  of 
God  as  a  lawgiver  and  judge,  it  is  necessarily 
implied  or  pre-supposed,  that  without  such  a  be- 
stowment,  his  conduct  would  have  been  liable  to 
censure  and  impeachment,  and  not  at  all  capable  of 
being  defended  as  equita!)le  and  just. 

Further  ;  If  without  the  impartation  of  the  afore- 
said grace,  men  would  have  had  cause  to  com- 
plain of  unfair  dealing,  what  is  called  common 
grace  is,  in  fact,  no  other  than  a  common  debt, 
which  God  could  not  justly  withhold  from  any 
man.  Thus  the  doctrine  of  common  grace  repre- 
sents the  Lord  as  neither  generous  nor  just.  It  is 
the  same  as  saying.  If  God  will  please  to  do  us 
justice,  we  will  out  of  complaisance  call  it  grace. 
But,  as  a  proof  of  esteeming  what  we  call  grace 
a  proper  debt,  and  no  real  favor,  we,  in  our  hearts, 
verily  account,  and  are  bold  to  declare  that  with- 
out such  a  bestowmenl,  we  should  have  had  cause 
for  ever  to  complain  of  harsh  treatment.  Thus 
it  appears  that  all  erroneous  systems,  however 
widely  they  differ,  agree  in  tacitly  charging  God 
and  his  law  with  injustice  in  condemning  for 


ERRORS    OF    FALSE    RELIGIONISTS.  217 

sin ;  and  that  the  enmity  of  carnal  men  is  such, 
that  they  cannot  he  reconciled  to  his  government 
unless  certain  concessions  be  made  on  his  part 
to  obtain  their  forgiveness  of  the  supposed  injury. 
However,  it  is  evident,  that  approving  views  of  the 
requirements  of  God's  law  are  absolutely  necessary, 
in  order  to  admiring  views  of  the  grace  in  his 
gospel.  For  where  condemnation  would  be  unjust 
an  acquittal  is  no  favor ;  and  where  obedience  is 
not  due,  it  cannot  be  justly  demanded. 

Fourthly  ;  Another  method  of  accounting  for 
God's  requiring  perfect  obedience  of  imperfect 
men,  is  the  consideration  of  our  being  represented 
by  Adam  in  the  covenant  which  was  made  with 
him.  The  reasoning  of  many  eminent  men  has 
been  thus  : — "We  had  in  Adam  full  and  adequate 
ability  every  way  proportionable  to  the  nature 
and  extent  of  duty  ;  and  though  men  have  lost 
their  power  to  obey,  God  has  neither  lost  nor 
given  up  his  authority  to  command :  therefore 
it  is  our  duty  to  exert  not  only  the  strength 
we  are  now  possessed  of,  but  likewise  the  strength 
we  should  have  had,  supposing  our  first  par- 
ent had  continued  in  that  state  of  purity  and 
power." 

That  Adam  was  the  covenant  head  of  his  pos- 
terity, appears  evident  from  the  Scriptures,  and  1 
hope  has  been  proved  under  another  particular 
head.  And  that  advantages  and  disadvantages 
naturally  result  from  representation,  according 
as  representatives  act  in  their  public  character 
T 


218  PRACTICAL    DIFFICULTIES. 

none,  I  presume,  will  deny.  The  covenant  made 
with  our  first  parent  was  most  certainly  a  right- 
eous constitution  ;  and  had  the  condition  been 
performed,  we  should  all  have  admired,  not  only 
the  equity,  but  the  kindness  of  the  compact.  But, 
as  success  does  not  make  a  transaction  equitable, 
nor  does  a  failure  constitute  a  stipulation  wrong 
which  is  naturally  right,  we  may  rest  satisfied, 
that  it  was  impossible  for  an  infinitely  holy  God 
and  an  innocent  creature  to  enter  into  an  agree- 
ment essentially  wrong.  Therefore,  we  ought  to 
be  for  ever  silent,  in  respect  of  censure  and  com- 
plaint. 

Though  this  last-mentioned  method  of  account- 
ing for  the  Lord's  requiring  of  us  what  is  supe- 
rior to  our  present  power  be  less  exceptionable 
than  any  of  those  before  referred  to,  yet  it  does 
not  seem  to  come  fully  to  the  point,  or  cast  suffi- 
cient light  upon  the  subject ;  for  it  seems  con- 
trary to  the  common  or  known  rules  of  justice 
and  equity,  to  punish  on  the  account  of  not  per- 
forming what  is  naturally  impossible  to  be  per- 
formed. 

Hence,  some  who  have  endeavored  to  hold  up 
the  doctrines  of  grace  as  objects  of  ridicule  and 
contempt,  have  boldly  asserted,  that  according 
to  these  doctrines,  future  judgment  would  be  a 
mere  farce.  For  that  God  might  as  justly  punish 
slow  moving  animals  for  deficiency  in  swiftness, 
and  those  for  not  flying  who  have  no  wings  to 
fly  with,  nor  .in   any  respect  formed  for  such  a 


£RtlOIlS   OF    FALSE    RELIGIONISTS.  219 

motion,  as  to  punish  men  for  not  doing  what  they 
cannot  possibly  accompHsh,  but  is  as  much  above 
their  power  as  to  create  a  world.  Such  kind  of 
checks  the  adherents  to  truth  have  frequently  met 
with.  And  such  reasoning,  or  rather  declamation, 
has  been  very  stumbling  to  weak  Christians. 
Some  have  been  severely  tried  by  the  above  mis- 
representation of  gospel  truths,  and  tempted  to 
think  what  they  dare  not  utter. 

For  the  relief  of  such,  I  would  propose  to  their 
calm  and  candid  consideration  a  distinction 
between  natural  and  moral  inability  which  seems 
necessary  to  be  well  understood  in  order  to  obtain 
consistent  views  of  Djvine  revelation,  relating  to 
the  requirements  of  God's  righteous  law  and  the 
nature  of  his  precious  gospel. 

By  Natural  inability,  is  intended  a  want  of  a 
natural  capacity  or  opportunity  to  know  and  do 
what  is  commanded,  or  an  absolute  defect  in  the 
natural  powers  of  a  man's  mind  or  body,  by  which 
he  is  rendered  incapable  of  acting  although  his 
will  were  bent  upon  the  performance  of  his  duty. 
Whatever  totally  prevents,  or  is  in  absolute  ob- 
struction in  the  way  of  a  person's  knowing  or 
doing  any  thing,  which  renders  the  acquirement 
impossible,  though  he  be  ever  so  desirous  of 
accomplishing  it,  is  what  I  wish  to  have  consid- 
ered as  included  in  natural  inability. 

Moral  inability  consists  in  a  disinclination  to 
what  is  good,  or  a  dislike  of,  and  aversion  to, 
what  God  has  made   a  person's  duty.    That  I 


220  PRACTICAL    DIFnCULTlES. 

may  be  properly  understood,  I  would  further 
observe,  that  by  natural  power  and  ability,  is 
intended,  the  possession  or  enjoyment  of  such 
powers  and  properties  of  soul  and  body,  as  are 
necessary  for  the  purpose  of  mental  and  corporeal 
actions,  and  being  in  a  situation  suitable  for  the 
exertion  of  them. 

By  moral  ability  is  intended  a  suitable  dispo- 
sition, which  consists  in  a  holy  inclination,  a  pro- 
pensity of  mind  to  what  is  truly  good.  To  illus- 
trate and  point  out  the  propriety  and  utility  of  the 
above  distinction,  for  the  relief  uf  entangled  minds, 
I  shall  endeavor  to  demonstrate. 

First,  That  natural  inability,  as  above  stated,  is 
not  a  crinniial  defect ;  and  that, 

Secondly,  Moral  inability  is  inseparably  con- 
nected with  fault,  and  cannot  possibly  be  considered 
as  an  excuse  or  palliation  of  blame,  but  on  the 
contrary,  that  a  man  is  culpable,  because  of  his 
inability  to  obey;  or  that  criminality  increases  in 
proportion    to    the    degree   of  moral   impotency. 

That  natural  inability  isnot'a  criminal  defect,  or 
culpable  deficiency,  will  perhaps  appear  evident,  if 
the  following  observations  be  duly  attended  to. 

First ;  Though  men's  powers  of  mind  and  body 
are  no  doubt  greatly  impaired  by  the  fall,  or  the 
entrance  of  sin,  yet  the  Scriptures  do  not  seem  to 
intimate  that  weakness  in  either  is  sinful ;  they 
are  spoken  of  as  pitiable  infirmities,  but  never  as 
punishable  faults.  Therefore  it  is  written.  As  a 
father  pitieth  his  children,  so  the  Lord  pitieth  them 


ERRORS    OF    FALSE    RELIGIONISTS.  221 

that  fear  liim.  He  considers  our  frame,  and 
remembers  we  are  but  dust.  Parents,  by  whose 
pity  the  Lord  illustrates  his  own,  know  how  to 
make  the  distinction  respecting  their  children, 
and  would  be  cruel  if  they  did  not.  Supposing  a 
son  in  the  height  of  some  criminal  proceeding 
should  break  his  legs,  would  it  not  be  deemed 
cruel,  not  only  to  punish  him  for  tlie  criminal 
action  by  which  he  came  by  his  disaster,  but  for 
his  not  walking,  which  he  would  be  very  glad  to 
do  if  he  could.  Upon  this  self-evident  principle 
of  equity,  Mephibosheth  founded  his  yjlea,  when 
accused  by  his  servant  of  disloyalty  to  king  David 
his  sovereign.  He  loved  David's  person  and 
government,  and  he  pleaded,  that  his  not  accom- 
panying him  in  a  time  of  trouble,  when  he  fled 
before  his  unnatural  son,  was  not  owing  to  disaf- 
fection^ but  Thy  servant  is  lame. 

It  is  not  the  sin  of  the  blind  that  they  do 
not  read  the  Scriptures  ;  nor  are  the  deaf  blame- 
able  for  not  hearing  the  sound  of  the  gospel :  nor 
the  dumb  culpable  on  account  of  their  not  plead- 
ing for  God.  Nor  is  it  the  duty  of  any  to  work 
or  war  with  their  hands  who  have  none.  Nor 
are  any  blamed  for  being  sick,  though  it  should 
be  unto  death.  The  reason  is,  because  they  could 
not  he  or  do  otherwise  if  they  would.  Though 
Paul's  bodily  presence  was  weak,  and  his  speech 
contemptible,  yet  he  did  not  consider  himself  crimi- 
nal on  that  account ;  but  rejoiced  in  his  infirmities, 
yea,  most  gladly  rejoiced  in  them,  that  the  power 


222  PRACTICAL    DIFFICULTIES. 

of  Christ  might  rest  upon  him ;  but  he  did  not 
rejoice  in  his  sins. 

Secondly  ;  Deficiency  or  weakness  in  mental 
powers  is  not  criminal ;  for  was  that  the  case,  the 
weakest  men  would  be  the  most  wicked,  and 
those  who  are  superior  in  natural  parts  would 
always  excel  in  piety,  which  is  contrary  to  fact,  as 
founded  on  observation  and  revelation.  Men  are 
dead  in  sin,  but  that  death  does  not  consist  in 
a  deprivation  of  natural  faculties.  When  ration- 
ality is  absent,  the  words  and  actions  of  such 
people  nre  never  deemed  punishable,  because 
they  are  not  accounted  criminal.  But  if  the 
fault  lay  in  natural  weakness,  the  less  understand- 
ing and  reason  a  person  is  possessed  of  at  any 
time,  the  greater  would  be  his  crimes.  And  instead 
of  not  being  punished  for  injuring  others,  siich 
ought  to  be  punished  with  greater  severity  on  that 
account. 

Thirdly ;  In  regeneration  the  Holy  Spirit  does 
not  create  new  faculties,  or  bestow  a  new  set 
of  natural  powers;  he  does  not  produce  '■''anew 
head,  hut  a  new  heart,''''  by  infusing  new  principles 
and  holy  dispositions.  But  if  a  deficiency  in 
natural  powers  was  ihe  Jountain  of  fault,  or  the 
source  of  blame,  from  whence  criminal  actions 
proceed,  there  would  be  a  necessity  for  the  pro- 
duction of  new  faculties,  or  otherwise  a  removal 
of  their  natural  deficiencies.  And  if  so,  the  surest 
evidences  of  a  gracious  change  would  be  a  strong 
memory,  a    fertile  imagination,  a  fund  of  wit. 


ERRORS    OF    FALSE    RELIGIONISTS.  223 

and  a  profound,  deep  understanding,  or  clear 
ideas,  and  strong  reasoning.  In  short,  an  assem- 
blage of  fine  brilliant  parts  would,  in  that  case, 
be  the  best  proof  of  true  holiness.  And  thus  the 
devil  might  perhaps  he  admired  for  his  purity, 
for  according  to  that  mode  of  reasoning  Satan 
might  be  proved  a  delightful  saint.  No  greater 
natural  powers  are  necessary  to  love  God,  than  to 
hate  him ;  to  serve  him,  than  to  oppose  him. 
Therefore  God  does  not  require  more  of  any  man 
than  the  right  use  of  what  he  hath.  And  surely 
it  is  not  ivrong  to  require  what  is  right.  God  does 
not  require  any  thing  unreasonable  ;  he  requires 
only  what  he  has  a  right  to,  and  deserves  ;  even 
all  the  heart,  all  the  soul,  and  all  the  strength. 
He  does  not  require  in  point  of  degree  the  like  of 
all ;  for  "  to  whom  much  is  given,  of  them  he 
requires  the  more."  Luke,  xii.  48.  It  is  each 
one's  all  that  he  demands ;  he  does  not  require  his 
creatures  to  be  alike  strong  in  mental  powers  :  he 
never  intended  they  should.  Angels  excel  in 
strength  ;  but  he  requires  all  his  rational  crea- 
tures to  love  and  serve  him  with  all  the  strength 
they  have.  He  could  not  require  more  with 
equity  to  his  creatures,  nor  dispense  with  less  in 
justice  to  himself.  He  requires  nothing  naturally 
impossible  to  be  performed.  He  has  not  made 
any  thing  the  duty  of  his  creatures  which  ex- 
ceeds their  natural  ability,  nor  does  he  punish 
them  for  not  acquiring  or  doing  what  is  naturally 
beyond  their  power  to  perform.    As  men's  na- 


224  PRACTICAL    DIFFICULTIES. 

tural  capacities  and  situations  are  very  different^ 
lie  does  not  tlierefore  require  all  men  to  be  alike 
knowing,  nor  does  he  require  knowledge  above 
and  beyond  the  means  of  information.  He  does 
not  condemn  those  who  have  no  revelation,  for 
not  knowing  what  is  only  knowahle  by  revela- 
tion ;  nor  expect  of  those  who  have  the  Scriptures 
to  know  a  little  more  than  is  revealed  by  them. 
Hence,  as  to  those  things  which  are  only  re- 
vealed as  matters  of  fact,  that  they  are  ignorant 
hotv  they  are,  is  not  the  sin  of  any  man.  Though 
God  exhorts  to  liberality,  yet  none  are  required 
to  give  liberally  who  haye  nothing  to  bestow. 
Duty  is  ever  measured  by  natural  ability;  and 
where  that  is  wanting,  the.  Lord  accepts  of  a 
willing  mind.  See  2  Cor.  viii.  12.  Where  the 
disposition  is  right,  and  the  design  or  intention 
good,  the  want  of  ability  to  act  as  intended, 
exculpates  the  person  from  a  charge  of  criminality 
in  that  lespect.  In  a  word,  the  good  man  is  not 
blameable  because  hk  cannot  do  so  much  for  God 
as  he  would  ;  nor  is  the  bad  man  commendable, 
because  he  cannot  do  evil  according  to  his  will 
and  desire.  Many  wicked  men  would  be  greater 
villains  than  they  are,  if  they  knew  how.  But 
though  they  have  not  ability  or  opportunity  to  act 
agreeably  to  their  inclinations,  none  surely  will 
commend  them  on  that  account.  See  Acts,  xxiii. 
12.     1  Kings,  viii.  18. 

As    commendation    and    blame   do    not   result 
from  natural  ability  or  inability,  but  from  dispo- 


ERRORS    Of'    FALSE    RELIGIONISTS. 


225 


sitions  and  voluntary  acts,  therefore  Jehovah's 
conduct  stands  evidently  clear  from  the  imputa- 
tion of  injustice  or  cruelty,  seeing  his  require- 
ments are  proportionate  to,  and  are  nothing  more 
than  a  right  use  of  the  natural  powers,  and  the 
privileges  his  creatures  possess.  His  commands 
are  not  grievous  in  their  own  nature,  whatever 
they  be  to  our  corrupt  minds.  They  are  agree- 
able, and  suited  to  the  natural  poivers  of  men, 
how&ver  contrary  and  disgustful  to  their  natural 
inclinations. 

Secondly;  If  we  attend  seriously  to  moral  \na.^ 
bility,  we  shall  discover  thereby  the  awful  con- 
dition in  which  men  naturally  are,  and  the  abso- 
lute necessity  of  omnipotent  grace  to  deliver 
them  from  a  state  evidently  helpless,  and  truly 
deplorable.  For  such  cannot  love  God,  nor  con- 
tribute in  the  least  to  their  own  deliverance ; 
and  yet  their  criminality  is  equal  to  their  inability. 
A  sinner  while  unrenewed  by  grace  cannot  love 
God,  obey  the  law,  or  embrace  the  gospel. 
Because  the  carnal  mind  is  enmity  against  God, 
for  it  is  not  subject  to  the  law  of  God,  neither 
indeed  can  be.  Rom.  viii.  7.  The  wicked  will 
not  seek  after  God  :  God  is  not  in  all  his  thoughts. 
Psalm  X.  4.  Such  do  not  like  to  retain  God  in 
their  hearts;  therefore  desire  not  the  knowledge 
of  his  ways.  Rom.  i.  28  ;  Job,  xxi.  14.  Yea,  they 
treat  him  with  scorn  and  disdain.  Wherefore 
do  the  wicked  contemn  God  ?  Psalm  x.  13.  They 
being  the  subjects  of  dispositions  contrary  to  his 


226  PRACTICAL    DIFFICULTIES. 

holy  nature,  are  therefore  alienated  from  the  life 
of  God,  and  dead  in  trespasses  and  in  sins.  Eph. 
ii.  1 ;  chap.  iv.  18.  The  natural  man  is  blind  to 
the  moral  excellency  and  beauty  of  God  ;  to 
the  spiritual  glories  of  Christ  and  his  kingdom. 
He  has  no  perception  of  the  things  of  the  Spirit 
of  God,  neither  can  he  know  them,  because  they 
are  spiritually  discerned.  1  Cor.  ii.  14.  As 
unconverted  sinners  cannot  be  subject  to  the  law 
of  God,  so  they»cannot  embrace  the  gospel.  Jesus 
himself  has  declared  it  impossible  while  they  con- 
tinue in  that  state,  saying,  "No  man  can  come 
unto  me,  except  the  Father  which  hath  sent  me 
draw  him."  John,  vi.  44.  "  The  Spirit  of  truth 
the  world  cannot  receive."  John,  xiv.  17.  "  Why 
do  ye  not  understand  my  speech  ?  Even  because 
ye  cannot  hear  my  word."  John,  viii.43.  "Their 
ear  is  uncircumcised,  and  they  cannot  hearken." 
(The  reason  is  added,  not  as  owing  to  natural,  but 
moral  inability,  for)  **  behold  the  word  of  the  Lord 
is  unto  them  a  reproach,  they  have  no  delight  in 
it."  Jer.  vi.  10.  Their  hearts  are  destitute  of  spir- 
itual emotions,  and  compared  to  stone ;  (Ezek. 
xxxvi.  26 ;)  even  to  the  adamant,  (Zech.  vii.  12,) 
which  is  harder  than  flint,  (Ezek.  iii.  9,)  and  which 
naturalists  have  said  cannot  be  broken  till  steeped 
in  the  blood  of  a  goat.*  So  then  they  that  are  in 
the  flesh  cannot  please  God,  (Rom.  viii.  8)  being 
under  the  sole  power  and  dominion  of  dispositions 
averse  to  his  nature  and  will. 


*  Plin,  Nat.  Hist,  book  37,  chap.  4. 


ERRORS    OF    FALSE    RELIGIONISTS.  227 

They  cannot  love  and  obey  God,  till  they  are 
inclined  so  to  do  ;  and  no  man  can  be  so  disposed 
to  love  God,  till  he  view  him  as  an  agreeable 
object.  And  God  never  was  agreeable  to  a  car- 
nal mind,  it  being  enmity  against  him,  on  which 
account  it  is  not,  cannot  be  subject  to  him. 
Rom.  viii.  7.  Such  will  neglect  and  despise  God, 
while  they  continue  to  prefer  other  things  before 
him.  Those  therefore  who  are  lovers  of  plea- 
sures more  than  lovers  of  God,  cannot  possibly 
esteem  him  as  the  chief  good ;  and  unless  he  be 
loved  as  such,  he  is  not,  as  God,  loved  at  all. 
Those  who  love  the  praise  of  men  more  than  the 
praise  of  God,  cannot  seek  the  honor  which 
Cometh  from  him  only.  For  every  one,  if  not 
prevented,  will  undoubtedly  pursue  what  he  pre- 
fers, or  act  according  to  his  prevailing  inclina- 
tions. Those,  therefore,  could  not  believe  in,  or 
adhere  to  the  humble  Jesus,  who  were  ambitious 
of  human  honor.  To  such  he  said.  How  can  ye 
believe  which  receive  honor  one  of  another  ? 
John,  v.  44. 

But  some  may  ask,  "  May  not  such  persons  love 
God,  repent  and  believe  the  gospel  if  they  will.^" 
Answer,  "  Most  certainly  they  may  if  they  choose 
to  do  so."  There  is  nothing  to  prevent  their 
doing  so,  wherever  the  gospel  is  published,  but 
their  own  criminal  dispositions.  There  is  no 
bar  in  their  way,  but  the  wickedness  of  their 
hearts.  Whosoever  will  are  invited  to  come  and 
take  of  the  waters  of  life  freely.      Rev.  xxii.   17. 


228  PRACTICAL    DIFFICULTIES. 

They  have  faculties  or  powers  of  mind  adequate 
to  what  God  requires  of  them.  It  is  not  owing  to 
the  want  of  natural  ability,  as  before  stated,  but 
they  have  no  moral  ability  to  ])erform  what  is 
good ;  their  impotency  consists  in  an  aversion  to 
the  things  of  God.  When  that  is  removed  the 
difficulty  is  over.  For,  where  God  is  loved,  sin 
will  be  hated,  Christ  admired,  and  the  gospel  will 
be  received  and  embraced,  with  cordial  affection 
and  faith.  But  while  men  are  in  a  carnal  state, 
they  cannot  choose  what  is  spiritually  good  ;  for 
that  would  suppose  them  capable  of  choosing 
what  they  do  not  approve  of,  or  of  preferring 
what  they  do  not  esteem,  but  to  which  they  have 
a  fixed  aversion.  Whilst  a  person  sees  no  come- 
liness in  Christ,  wherefore  he  should  desire  bin), 
he  cannot  possibly  choose  him  as  the  chief  among 
ten  thousand — his  all  in  all;  which  believers  do. 
Nor  can  he  hate  sin  till  it  become  disagreeable  to 
him,  or  sincerely  seek  the  salvation  of  God  till  he 
feels  he  wants  it,  and  knows  its  worth. 

The  question  therefore  should  rather  be.  Whe- 
ther any  unrenewed  person  ever  did,  or  possibly 
can  choose  to  love  God,  hate  sin,  and  cordially 
embrace  the  gospel?  For,  if  none  while  in  that 
state  or  condition  ever  did  or  can,  make  such  a 
choice,  a  ivillingness  in  such  a  case  is  not  suppose- 
able.  If  unconverted  persons  may  love  God, 
repent,  and  truly  believe  in  Jesus,  conversion 
would  be  needless  so  far  as  it  relates  to  such  well- 
disposed    persons;    for  true    believing  penitents 


ERRORS    OF    FALi^E    RELIGIONISTS.  229 

shall  be  saved.  And  if  so,  such  may  be  in  heaven 
who  never  were  born  again,  contrary  to  the  ex- 
press and  solemn  declarations  of  the  Saviour, 
Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God  ;  except  ye  be  converted  and 
become  as  little  children,  ye  shall  not  enter  into 
the  kingdom  of  heaven.  John,  iii.  3,  5,  7.  Matt, 
xviii.  3.  And  if  unregenerate  persons  may  love 
God,  and  obey  the  gospel,  how,  and  by  what, 
are  we  to  distinguish  between  those  who  are  re- 
generated and  those  who  are  not  ?  Tf  they  can- 
not be  distinguished  who  turn  themselves,  from 
those  whose  hearts  are  turned  and  changed  by 
the  Lord,  the  apostle's  question  to  Christian  con- 
verts, ffho  maketh  thee  to  differ  f  would  be  quite 
impertinent.  We  are  taught  by  the  unerring 
word,  that  there  is  as  great  a  likeness  to,  and  as 
close  a  connexion  between  men's  voluntary  ac- 
tions and  their  internal  principles,  as  between 
the  nature  of  a  tree  and  the  kind  of  fruit  it  bears, 
or  a  fountain  and  its  streams.  Matt.  vil.  16,20; 
James  iii,  11, 12.  When  a  corrupt  fountain  sends 
forth  pure  streams;  and  thorns,  brambles,  and 
thistles,  produce  figs  and  grapes ;  when  the  whole 
course  of  nature  is  quite  reversed,  then,  and  not 
before,  may  we  expect  a  carnal  man  to  choose 
spiritual  things. 

But  it  may  be  replied,  that  as  man  is  a  free 
agent,  he  has  power  to  choose  what  and  when  he 
thinks  proper.  That  man  is  a  free  agent  cannot 
be  denied,  consistently  with  his  being  account- 


^0  PRACTICAL    DIFFICULTIES^* 

able  for  his  own  actions.  Man's  free  agency 
consisteth  in  a  power  or  capacity  to  compare 
ideas  and  to  give  a  preference  to  what  appears, 
all  thing  considered,  to  be  most  agreeable  to 
himself.  Perfect  freedom  consisteth  in  a  man's 
acting  agreeably  to  his  own  inclination,  without 
any  compulsion  or  restraint.  A  man,  therefore, 
being  a  free  agent,  will  act  agreeably  to  his  own 
mind  ;  therefore  free  agency  is  a  farther  confir- 
mation of  man's  moral  inability.  For,  as  Divine 
things  are,  in  their  very  nature,  disagreeable  to  the 
unrenewed  sinner ;  therefore  as  a  free  agent  he 
will,  and  cannot  but,  choose  the  contrary,  as  being 
agreeable  to  the  desires  and  bent  of  his  soul. 
If  it  be  said,  "  Man  has  a  determining  power 
over  his  own  will,  and  therefore  his '  will  acts 
as  he  directs  it,  and  consequently  he  is  capable 
of  making  a  commendable  and  virtuous  choice:" 
this  indeed  is  the  dernier,  or  last  resort  of  most 
sensible  Arminians.  It  does  not  seem  very  in- 
telligible to  talk  of  a  power  over  a  power,  resolv- 
ing to  resolve,  or  directing  that  by  which  a  man 
is  guided,  and  leading  what  he  follows.  How- 
ever, granting  all  that  can  be  desired,  yet  man's 
moral  inabihty  remains  just  as  before  stated.  For 
supposing  a  man  to  direct  his  will  what  to  choose, 
he  is  sure  to  direct  it  to  choose  that  which  he 
thinks  is  best,  or  what  is  most  agreeable  to  him- 
self. The  choice,  therefore,  which  he  is  supposed 
to  direct  his  will  to  make,  cannot  possibly  be  in 
favor  of  true  religion,  while  spiritual  things  are 


ERRORS    OF    FALSE    RELIGIONISTS.  231 

disagreeable  to  him ;  which  they  will  continue 
to  be  as  long  as  his  heart  is  unrenewed  by  grace. 
For  the  first  supposed  act  of  his  mind,  by  which 
the  subsequent  act  of  his  will  is  directed,  must 
be  according  to  the  light  in  which  he  views  the 
objects  to  be  chosen  ;  and  while  he  does  not  view 
the  glory  and  superlative  excellence  of  Divine 
things,  he  cannot  give  a  preference  to  them ;  for 
that  would  be  preferring  what  he  disesteems. 
And  till  he  prefers  them  he  cannot  order  his  will 
to  choose  them.  Thus  it  appears  that  every 
wicked  man  is  held  by  the  cords  of  his  sins. 
Prov.  v.  22.  He  feedeth  on  ashes  ;  a  deceived  heart 
hath  turned  him  aside,  that  he  cannot  deliver  his 
soul,  nor  say.  Is  there  not  a  lie  in  my  right  hand  ? 
Isaiah,  xliv.  20.  That  this  awful  state  of  moral 
inability  and  death,  is  a  blameable  condition,  or  a 
criminal  defect,  will  appear  from  the  following 
observations. 

I.  It  is  voluntary  and  free.  Men  are  not  com- 
pelled to  sin  contrary  to  their  inclinations  ;  but 
the  hearts  of  the  sons  of  men  are  set  in  them  to 
do  evil.  Eccles.  viii.  11.  Their  language  is,  "We 
have  loved  strangers,  and  after  them  will  we  go." 
Jer.  ii.  25.  "  As  for  the  word  thou  bast  spoken 
to  us  from  the  Lord,  we  will  not  hearken  unto 
thee."  Jer.  xliv.  18.  "Israel  (saith  the  Lord) 
would  have  none  of  me."  Psalm  Ixxxi.  IL  "I 
called,  but  they  gave  me  no  answer ;  all  the  day 
long  have  I  stretched  out  my  hand  to  a  disobedi- 
ent and  gainsaying  people,"  (Rom,  x.  21,)  "  which 


232  PRACTICAL     DIFFICULTIES. 

walketh  in  a  way  that  was  not  good,  after  their 
own  thoughts"  (Isa.  Ixv.  2)  "which  said  unto  God, 
Depart  from  us;  and  what  can  the  Al:nighty  do 
for  them  ?  Depart  from  us,  for  we  desire  not  the 
knowledge  of  thy  ways.  What  is  the  Almighty 
that  we  should  serve  him  ;  and  what  profit  should 
we  have  if  we  pray  unto  him?"  Joh,  xxii.  17; 
chap.  xxi.  11.  14.  "  We  will  not  have  this  man  to 
reign  over  us."  The  result  cf  their  consultation 
against  the  Lord,  and  his  anointed,  is,  "  Let  us 
break  their  hands  asunder  and  cast  away  their  cords 
from  us."  Psalm  ii.  3.  Now  if  men  are  accoun- 
table for  any  of  their  actions,  they  must  be  so  for 
those  which  are  voluntary.  Involuntary  acts  are 
not  of  a  criminal  nature;  they  do  not  discover  a 
had  disposition.  A  good  man  (like  Peter)  may  he 
bound  by  violent  hands,  and  carried  whither  he 
would  not.  In  that  case  it  is  not  his  fault,  though 
he  be  found  in  company  with  men  of  the  most 
abandoned  characters,  being  there  contrary  to  his 
choice  or  inclination.  A  gracious  person  may 
possibly  be  delirious,  and  when  so,  or  in  fits  of 
convulsions,  may  injure  himself  or  his  friends ; 
as  such  frequently  discover  the  greatest  antipathy 
to  those  whom  they  most  highly  esteemed  when 
in  their  right  minds  ;  yet  such  actions,  though  very 
detrimental,  are  never  deemed  criminal,  because 
they  are  not  then  considered  as  effects  of  a  bad 
disposition,  but  as  proceeding  from  disorders  in  the 
animal  frame.  Acts  of  a  nature  much  less  violent 
and    injurious,  are    accounted  punishable    when 


ERRORS    OF    FALSE    RELIGIONISTS.  233 

ihere  is  evidence  they  are  entirely  voluntary  and 
free,  or  arise  from  a  had  design.  Involuntary 
actions  may  occasion  much  grief  when  reflected 
upon  ;  but  a  person  cannot  be  said  to  repent  of 
ihem,  any  more  than  a  man  can  repent  be- 
cause he  has  not  had  a  proper  perspiration,  or  a 
regular  pulse.  Praise  and  blame,  rewards  and 
punishments,  are  only  connected  vv^ith  those  actions 
which  ai-e  the  fruit  of  internal  volitions.  There- 
fore no  man  will  be  punished  further  than  he  is 
sinful,  and  no  action  deemed  sinful  which  is  not 
the  effect  of  choice.  Nor  is  any  man  praiseworthy, 
whatever  good  may  result  to  others  from  his 
conduct,  if  it  appears  that  what  he  did  was  either 
the  effect'  o{  cojnpulsion,  or  with  an  ill  design. 
Mordecai  was  not  under  any  real  obligation  to 
Haman,  thougli  he  v/as  by  him  arrayed  in  royal 
apparel,  and  brought  through  the  city  on  horseback, 
who  likewise  proclaimed  before  him,  "  Thus  shall 
it  be  done  unto  the  man  whom  the  king  delighteth  to 
honor!"  because  what  he  did  was  contrary  to  his 
inclination  or  choice,  being  compelled  through  fear  of 
the  king's  displeasure.  Nor  were  Joseph's  breth- 
ren commendable,  though  they  were  instruments 
of  his  advancement  in  Egypt;  because,  though 
they  sent  him  thither,  they  meant  it  for  evil.  The 
devil's  testimony  in  favor  of  Christ's  filial  relation 
to  God  did  not  entitle  him  to  commendation  as 
Peter's  did,  though  equally  true,  full,  and  explicit, 
because  Peter's  confession  was  voluntary,  and  his 
intention  good.  He  meant  thereby  to  honor  bis 
U 


234  PRACTICAL    DIFFICULTIES. 

Lord ;  but  Satan's  acknowledgment  was  either 
the  effect  of  constraint,  or  done  with  a  design  to 
sink  the  Savior's  reputation.  See  Matt.  xvi.  16 ; 
Luke,  iv.  41. 

Hence  it  appears,  that  the  criminal  conduct  of 
creatures  is  the  effect  of  their  choice  ;  sinful  actions 
are  voluntary  and  free.  Therefore  no  man  will  be 
found  more  sinful  than  he  chose  to  be ;  and  if  any 
actions  are  punishable  or  commendable,  it  must  be 
those  which  were  voluntarily  performed  ;  and  con- 
sequently the  strength  of  a  propensity  to  evil,  or  a 
moral  inability  to  do  good,  cannot  properly  be 
pleaded  in  favor  of  sinners,  or  as  an  extenuation 
of  guilt.     But, 

2.  Every  apology  in  favor  of  delinquents, 
founded  on  moral  inability,  is  not  only  absolutely 
inadmissible  according  to  every  rule  of  equity,  but 
has  a  direct  tendency  to  confirm  the  charge  of 
culpability,  and  to  rivet  the  fetters  of  guilt.  Men 
are  naturally  disposed  to  cover  their  transgressions, 
as  Adam;  (Job,  xxxi.  33:  Gen.  iii.  12,)  and  fix  the 
charge  of  blame  elsewhere  ;  and  through  confound- 
ing or  blending  the  idea  of  what  is  moral,  with 
what  is  natural,  they  endeavour  to  keep  their  con- 
sciences easy  in  sin,  from  such-hke  excuses  as  the 
following: 

"  If  men's  propensity  to  evil  be  such  as  that 
they  cannot  love  and  obey  God  without  being 
created  anew  in  Christ  Jesus,  they  are  rather  the 
objects  of  pity  than  of  blame;  therefore  we  ought 
not  tc  be  condemned  for  what  we  cannot  help." 


ERRORS    OF    FALSE    RELIGIONISTS.  235 

To  make  this  soothing  inference  consistent, 
these  words  ought  to  be  added  ;  \.  e.  if  ive  ivould. 
Then  it  would  be  a  good  plea  in  favor  of  involun- 
tary actions,  or  natural  inability ;  for  none  are 
condemned  for  not  doing  what  they  could  not 
possibly  perforin  if  they  would ;  but  as  it  respects 
moral  inability,  it  is  just  the  reverse  ;  for  the 
pi'evalency  of  inclination,  or  strength  of  pro})ensity 
to  good  or  evil,  is  the  very  thing  from  whence 
degrees  in  each  proceed,  and  are  inferred.  Moral 
evil  is  that  which  God  naturally  and  necessarily 
hates,  and  voluntarily  abhors.  His  propensity  to 
purity  is  infinite  and  invariable.  He  therefore 
takes  no  pleasure  in  our  obedience  to  his  own 
appointments  when  performed  in  a  sinful  manner; 
he  said  to  backslidden  Israel,  "Incense  is  an 
abomination  to  me ;  the  new  moons  and  sab- 
baths, the  calling  of  assemblies,  I  cannot  away 
with;  it  is  iniquity,  even  the  solemn  meeting; 
your  new  moons  and  your  appointed  feasts  my 
soul  hateth  ;  they  are  a  trouble  to  me,  I  am  weary 
to  bear  them."  Isaiah,  i.  lo,  14.  As  no  man  who 
is  the  subject  of  common  sense  will  infer  that, 
because  Jehovah  has  an  infinite  strong  propensity 
CO  purity,  and  cannot  but  hate  sin,  therefore  he  is 
not  glorious  in  holiness ,'  or  that  because  he  cannot 
lie,  cannot  deny  himself,  therefore  there  is  no  need 
to  resolve  with  David  to  praise  his  truth.  Psalm 
Ixxi.  22.  Who  then,  with  the  least  regard  to,  or 
possessing  any  share  of  reason,  truth,  and  decency, 
can  thus  plead  ?  /  «?7i  not  very  bad,  because  I  have  a 
very  great  and  constant  aversion  to  what  is  good. 


236  PRACTICAL    DIFFICULTrES* 

If  an  intense  love  to  sin,  and  hatred  to  holiness, 
do  constitute  innocence,  or  freedom  from  blame ; 
those  who  are  the  greatest  enemies  to  God  and  all 
righteousness,  or  most  evidently  belong  to  the 
children  of  the  devil,  are  the  least  liable  to 
punishment. 

If  disinclination  to  duty  does  free  a  person 
from  obligation  to  obedience,  a  slothful  servant 
would  have  an  unanswerable  argument  in  favor 
of  his  conduct  ;  for  he  might  say,  (and  no  doubt 
could  give  a  sufficient  proof  if  necessary,)  that  he 
never  loved  work  in  his  life,  that  he  always  had  an 
aversion  to  hard  labor,  and  cannot  yet  be  re- 
conciled to  it,  being  contrary  to  his  inclination  ; 
and  that  to  which  he  always  found,  as  far  as  he 
can  remember,  an  inward  fixed  reluctance.  He 
might  add,  Sir,  when  I  find  work  agreeahle  to  me, 
I  will  attend  to  it:  but  till  then,  you  cannot  be  so 
unreasonable  as  to  blame  tiie,  seeing  we  are  taught 
to  consider  that,  even  in  matters  of  religion,  no- 
thing is  duty  further  than  there  is  a  eorresponding 
disposition.  I  love  to  look  on,  whilst  others 
labor,  and  I  hope  you  will  allow  me,  without 
offence,  to  act  according  to  my  natural  inclination. 
The  haughty  servant  might  likewise  say.  You  will 
allow  me,  I  hope  sir,  to  do  as  1  please,  for  I  never  did 
love  control;  I  was  always  of  an  ambitious  tem{)er, 
and  have  evep  now  a  5/ro»?g  inclination  and  i7i/ew5e 
desire  after  Aonor and  authority.  Iwishyou  would, 
and  therefore  I  cannot  but  hoi>e  you  will,  consider 
yourself,  in  future,  as  under  my  direction.    Must 


ERRORS    OF    FALSE    RELIGIONISTS.  237 

the  notorious  thief  be  acquitted,  because  he  has 
been  long  under  the  power  of  a  strong  inclination 
to  injure  his  neighbors?  or  the  murderer  be 
deemed /e6'5  guilty,  because  of  his  crueUlisposition  ? 
Were  such  a  principle  allowed,  moral  government 
would  be  overturned  ;  every  one  might  do  as  he 
pleases  without  liability  to  punishment,  especially 
those  of  the  vilest  dispositions.  And  if  so,  perhaps 
none  would  deserve  less  punishment  than  the 
devil. 

But  it  may  be  said,  "Our  aversion  to  God  has 
been  transmitted  to  us  from  our  first  parents  ;  and 
being  born  so,  therefore  we  hope  favor  will  be 
shown,  as  our  personal  guilt  is  thereby  diminished." 
Were  pity  pleaded  for,  on  account  of  natural 
inability,  or  a  natural  defect  and  affliction,  attend- 
ing either  our  mental  or  bodily  powers,  the  reason- 
ableness of  the  plea  would  readily  be  granted, 
and  evidently  appear.  But  sin  is  a  moral  defect, 
and  cannot  be  committed  contrary  to  a  person's 
consent,  or  without  a  criminal  inclination.  The 
above  extenuating  plea  is  only  a  false  gloss.  Its 
genuine  sense  is  the  same  as  if  a  person  should 
say,  when  indicted  for  high  treason,  "  I  am,  it  is 
true,  deemed  a  traitor,  but  I  hope  it  will  be  con- 
sidered as  an  extenuation  of  my  crime,  that  I  am 
the  offspring  and  seed  of  evil  doers ;  my  family  in 
all  their  respective  generations  have  been  rebels 
against  their  sovereign.  I  have  therefore  only 
acted  as  they  have  done  who  are  my  progenitors. 
I  hope  I  shall  be  favorably  dealt  with,  as  my  dis- 


1^38  PRACTICAL    DIFFICULTIES. 

loyalty  (if  it  must  be  so  termed)  is  a  family  disposi- 
tion. Besides,  what  I  have  done,  arose  from  a 
rooted  enmity  in  my  heart  to  the  king,  his  adher- 
ents, and  government,  for  which  I  ought  not  to  be 
censured,  as  my  ancestors  always  discovered,  as  I 
have  done,  an  inclination  to  overturn  the  constitu- 
tion ;  and  if  possible  to  dethrone  the  sovereign,  and 
bring  him  and  all  his  children  and  subjects  into 
perpetual  contempt.  And  moreover,  as  my  temper 
and  disposition  are  such,  I  cannot  submit  to  his 
authority,  nor  be  beholden  to  his  clemency;  having 
a  rivetted  aversion  in  my  heart  to  what  he  is,  has, 
does,  and  says.  If  therefore  my  own  enmity,  or 
my  father^s,  against  the  sovereign  and  h\s  subjects 
have  any  influence  to  exculpate  or  diminish  the 
charge  of  guilt,  which  doubtless  ought  to  be  allowed 
in  my  favor,  I  hope,  according  to  the  law  of  equity, 
my  punishment  (if  any  be  justly  inflicted)  will  be 
very  small."  If  it  would  be  an  affront  to  common 
sense,  and  contrary  to  every  rule  of  equity  amongst 
men  to  plead  an  exemption  from  punishment,  on 
account  of  the  delinquent's  i;i7e  disposition,  or  that 
of  his  ancestors,  how  awful  then  is  the  deception 
of  those  who  apprehend  they  cannot  be  treated  by 
God  as  criminals,  because  of  moral  inability,  or  the 
badness  of  their  hearts. 

Besides,  if  the  vileness  of  men's  hearts,  or  their 
abominable  dispositions,  free  them  from  blame, 
or  secure  them  from  punishment,  they  cannot  ac- 
count them  to  be  bad  hearts,  seeing  their  present 
peace  and  future  hope  depend  upon  them.     They 


ERRORS    OF    FALSE    RELIGIONISTS.  239 

are  not,  it  seems,  injurious  heavts,  but  extremely 
beneficial,  providing  they  be  but  sufficiently  vile. 
Such  persons  would  not  know^  how  to  go  on  in 
religion  as  they  do — they  could  not  sin  without 
sorrow,  hope  without  holiness,  believe  without  evi- 
dence, and  rejoice  in  a  thing  of  nought ;  but  through 
the  help  of  a  bad  heart.  They  do  not  think  them 
deceitful  above  all  things,  and  desperately  wicked, 
and  that  for  the  badness  of  them  they  are  account- 
able to  God.  They  consider  their  base  hearts,  and 
vile  dispositions,  as  their  best  friends,  which  justify 
and  sanctify  their  omissions  of  duty,  and  commis- 
sion of  sins,  as  trifling.  The  gospel  libertine,  yea, 
the  whole  tribe  of  indolent,  light,  and  trifling  pro- 
fessors, seem  to  consider  and  use  what  they  caH 
their  bad  heart,  as  a  dark  room,  or  concealed 
warehouse,  where  they  hope  to  hide  their  crimes, 
which,  as  fast  as  committed,  are  removed  thither 
in  expectation  of  never  being  found,  or  exposed  to 
view,  being  secured  by  the  lock  of  strong  delusion 
under  the  care  of  carnal  confidence,  who  carries 
the  key  of  presumption,  and  is  lord  of  all  the 
lumber. 

But  how  very  different  are  the  declarations  of 
God,  who  says,  "  The  sacrifice  of  the  wicked  is  abo- 
mination, HOW  MUCH  MORE,  whcn  he  bringeth  it 
toith  a  WICKED  mind"  ?  Prov.  xxi.  27.  "  He  hath 
said  in  his  heart,  God  hath  forgotten  ;  he  hideth  his 
face  ;  he  will  never  see  it.  Thou  wilt  not  require 
it."  See  Psalm  x.  IJ— 15.  "These  things  hast 
thou  done,  and  I  kept  silence  ;  thou  thoughtest  that 


^40  PRACTICAL    DIFFICULTIES^ 

I  was  altogether  such  a  one  as  thyself;  but  I  will 
reprove  thee,  and  set  them  in  order  before  thine 
eyes."  Psalm  1.  21.  "Yea,  also  the  heart  of 
the  sons  of  men  is  full  of  evil,  and  madness  is  in 
their  heart,  while  they  live,  and  after  that  they  go 
to  the  dead." — "  But  know  thou  that  for  all  these 
things  God  will  bring  thee  into  judgment."  Eccl. 
^x.  3;  chap.  xi.  9. 

To  conclude, 

Tt  is  hoped  the  above  remarks  may,  through  a 
Divine  blessing,  help  entangled  Christians,  respect- 
ing the  following  important  particulars: 

1.  To  behold  and  admire  the  equity  and  jus- 
tice of  Jehovah'sgovernment,  in  requiring  nothing 
above  the  capacity,  or  natural  ability,  of  his  crea- 
tures ;  and  yet  continuing  the  equitable  demand 
t)f  perfect  obedience,  and  not  altering  his  law  in 
the  least,  to  suit  the  base  dispositions  of  his 
rebellious  subjects,  which  would  have  destroyed 
-every  idea  of  authority,  and  sunk  the  reputation 
of  God. 

2.  The  necessity  of  the  almighty  operations  of 
the  Holy  Spirit,  in  changing  the  bias  and  disposi- 
tions of  men,  by  regenerating  or  creating  them 
•anew  in  Christ  Jesus,  and  working  in  them  to  will 
^nd  to  do  of  his  own  good  pleasure.  For  till  the 
sinner's  disposition  be  changed,  till  he  be  born 
again,  and  became  a  new  creature,  he  can  have 
no  true  love  to  God,  no  spiritual  delight  in  his  law, 
no  approving  views  of  Christ  and  his  glorious 
gospel.     And  yet  the  change  produced  does  not 


ERRORS    OF    FALSE    RELIGIONISTS.  241 

destroy  the  natural  freedom  of  the  human  will; 
hut  he  acts  differently  from  choice  to  what  he  did 
before. 

3.  By  the  distinction  between  natural  and 
moral  ability,  sovereign  grace  is  not  only  defen- 
sible against  every  artful  attack,  but  it  appears 
infinitely  great  and  absolutely  free.  In  every 
respect  it  is  truly  wonderful,  because  those  who 
are  saved  were  not  only  miserable,  hut  inexcusably 
criminal,  and  as  such  under  the  sentence  of  eter- 
nal death,  from  which  there  could  not  have  been 
the  least  hope  of  deliverance  had  not  grace  pro- 
vided relief.  If  the  several  parts  of  the  great 
salvation  be  surveyed,  even  from  its  rise  to  its  final 
consHmmation,  it  will  appear  entirely  of  pure 
grace,  infinite,  unmerited  compassion,  and  aston- 
ishing mercy,  which  could  not  be  the  case  if  moral 
death  was  not  a  blameable  state.  Those  who 
want  to  see  the  subject  of  grace  treated  in  a 
masterly  manner,  and  set  in  a  clear  convincing 
light,  I  would  recommend  to  their  perusal  a  book, 
entitled  The  Reign  of  Grace,  by  Mr.  A.  Booth, 
London. 

4.  Thereby  scriptural  exhortations  to  repentance, 
and  faith  appear  quite  consistent,  which  could 
never  be  defended  if  criminality  arose  from  na- 
tural, and  not  moral  inability.  For  in  that  case, 
it  would  be  equally  ridiculous  to  call  sinners  to 
repentance,  as  to  exhort  a  blind  man  to  repent 
of  his  continuance  so  long  in  darkness,  and  never 
beholding  the  surrounding  beauties  of  creation ; 

W 


242  PRACTICAL    DIFFICULTIES. 

and  no  less  absurd  than  to  attempt  to  convince 
the  dead  of  the  crime  of  indolence,  for  lyinij  so 
long  in  the  grave,  when  their  help  is  so  much 
needed  both  for  work  and  war.  While  sin  is 
viewed  as  consisting  in  a  natural  defect,  or  a  de- 
ficiency in  the  natural  powers,  penitency  can 
never  appear  reasonable  and  right.  For  a  man  to 
pretend  to  repent,  when  at  the  same  time  he 
considers  his  fault  to  lie  in  a  natural  defect,  which 
he  cannot  possibly  help,  if  he  would,  is  like  a  deaf 
man  considering  himself  as  exceeding  criminal 
because  he  did  not  hear  to-day,  but  is  resolved  he 
will  not  be  guilty  of  the  like  sin  to-morrow.  It 
indeed  seems  to  suppose,  or  require,  a  very  great 
defect  in  a  man's  understanding,  to  be  able  to  con- 
clude, that  such  a  repentance  is  what  the  Scrip- 
ture recommends,  and  the  godly  possess.  But 
genuine  repentance  or  sorrow  for  sin  appears, 
from  the  consideration  of  voluntary  depravity, 
rational^  and  every  way  fitting;  because  duty  is 
not  at  all  proportioned  to  our  moral  inability,  or 
less  binding  because  of  our  disinclination  to  good. 

5.  The  doctrine  of  natural  and  moral  ability 
is  calculated  to  afford  and  administer  much  en- 
couragement to  seeking  souls,  and  to  comfort 
those  who  are  really  devoted  to  Christ ;  for  as 
none  can  come  unto  him  but  such  whom  the  Fa- 
ther draws,  therefore  spiritual  desires  after  Jesus, 
and  delight  in  religion,  are  evidences  of  a  gracious 
change,  holy  dispensations,  or  a  new  heart. 

You  whose  gifts  are  small,  and  natural  powers 


ERUORS    or     FALSE    RELIGIONISTS.  243 

are  weaU,  be  not  distressed  on  those  accounts ; 
for  real  grace  is  much  superior  to  the  best  abili- 
ties and  most  brilHant  parts.  Therefore,  rejoice, 
that  the  Lord  hath  shown  you  a  more  excellent 
way.  Who  hath  despised  the  day  of  small  things  ? 
The  profane  world  and  proud  professors  may ; 
but  God  will  not.  Those  who  love  the  Saviour,  to 
whom  his  person,  blood,  and  obedience,  are 
precious,  and  his  ways  pleasant,  and  whose  desire 
is  to  walk  humbly  with  God  in  the  paths  of 
purity,  though  they  frequently  stumble,  and  are 
often  discouraged,  yea,  though  they  full,  They 
shall  not  utterly  be  cast  down;  (Psal.  xxxvii. 
24,)  but  shall  hold  on  in  their  way,  and  grow 
stronger  and  stronger;  (Job,  xvii.  9.)  For  the 
strength  and  guide  of  Israel  hath  said,  "The  way- 
faring men,  though  fools,  shall  nor  err."  "They 
shall  obtain  joy  and  gladness,  and  sorrow  and 
sighing  shall  flee  away."  Isaiah,  xxxv.  8,  10. 
Those  who  are  not  able  to  plead  on  God's  behalf, 
but  love  to  think  upon  his  name,  are  precious  in  his 
sight.  And  they  shall  be  mine,  saith  the  Lord,  in 
that  day  when  I  make  up  my  jewels.  Mai.  iii.  16, 
17.     Therefore  fear  not,  worm  Jacob. 

6.  The  strong  believer,  however  enriched  with 
gifts  and  grace,  is  thereby  led  to  various  humbling 
and  profitable  considerations.  However  great  his 
natural  abilities  are,  he  is  as  much  under  a  per- 
petual necessity  to  look  to,  and  rely  upon  the  Lord, 
for  gracious  influences,  as  those  of  the  weakest 
capacity  ;  for  a  person  may  possess  strong  mental 


244  PRACTICAL    DIFFICULTIES. 

powers  and  be  morally  weak.  Grace  may  be  languid 
and  low,  where  natural  gifts  are  lively  and  strong. 

Whilst  the  Christian  is  the  subject  of  sin,  and 
a  propensity  to  sin  is  felt,  he  will  see  the  neces- 
sity of  perpetual  watchfulness,  repentance,  and 
prayer,  and  often  cry,  with  holy  Paul,  O  wretched 
man  that  I  am !  For  though  he  is  not  under  the 
sole  dominion  of  sin,  yet  he  feels  and  laments  a 
criminal  backwardness  to  good,  and  a  proneness 
to  evil.  So  that  when  he  would  do  good,  evil  is 
present  with  him.  He  being  the  subject  of  two 
opposite  dispositions,  therefore  he  cannot  do  the 
things  that  he  would.  His  resolutions  are  feeble, 
and  his  comforts  fluctuate,  because  his  affections 
are  unstable,  being  sanctified  but  in  part.  Some- 
times they  mount  to  heaven,  and  seem  fixed  on 
things  above,  but  anon  they  drop  down  to  earth 
and  sense  ;  and  then  he  complains,  and  prays  as 
David  did,  saying,  "JW?/  soul  cleaveth  to  the  dust, 
quicken  thou  me."  He  feels  and  is  assured,  that 
without  Christ  he  can  do  nothing;  yet  that  inabi- 
lity of  which  he  is  sensible,  he  does  not  consider 
as  an  excuse  for  the  neglect  of  duty  or  commission 
of  sin.  He  does  not  bless  himself  that  he  has 
got  a  bad  heart,  where  he  may  safely  deposit  his 
iniquities,  and  thereby  keep  his  conscience  calm. 

But  the  sin  of  his  heart  is  the  sorroiv  of  his  soul, 
and  his  perpetual  plague.  It  is  the  object  of  his 
hatred,  and  the  subject  of  his  secret  and  unfeigned 
lamentation  :  because  the  good  man  is  taught  to 
consider  moral  defects  as  inexcusable  faults. 


ERRORS    OF    FALSE    RELIGIONISTS.  245 

He  longs  for  lieaven,  because  it  is  a  place  of 
purity  where  he  shall  be  free  from  sin  as  well  as 
from  sorrow.  While  in  the  body,  he  considers 
himself  neither  ifj/iere  nor  a*  he  vvouhlbe;  there- 
fore his  desire  is  to  depart  and  l)e  with  Christ, 
which  is  far  better.  And  as  he  which  tesiijieth  these 
things  saith,  Surely  I  come  quickly  :  his  heart  rephes, 
"  Amen,  even  so  come,  Lord  Jesus," 


LIFE  OF  THE  AUTHOR. 


Mr.  Robert  Hall  was  born  in  1728,  April 
]5tli,  old  style,  at  a  village  called  Black-Heddon, 
in  the  parish  of  Stannington,  about  twelve  miles 
northwest  of  Newcastle-upon-Tyne,  in  Northum- 
berland. His  father,  Mr.  Christopher  Hall,  was  a 
reputable  farmer,  as  were  his  ancestors  ;  his 
grand-father,  it  is  said,  lived  on  the  same  farm, 
and  was  born  in  the  same  house,  with  his  great- 
grand-son  Roliert.  His  father  was  a  worthy, 
honest  man,  of  the  Episcopal  persuasion,  but  his 
mother  was  a  Presbyterian.  He  hoped  they  were 
both  possessed  of  true  religion.  His  father  died 
when  he  was  between  eleven  and  twelve  years 
old,  after  which  Robert  was  brought  up  with  an 
uncle,  at  Kirkley,  three  miles  east  of  Black- 
Heddon  ;  where  he  attended  the  Presbyterian 
meeting,  but  with  little  advantage,  the  minister 
being  the  most  gross  Arminian  he  ever  met  with. 

However,  the  first  year  after  he  went  there, 
being  only  twelve  years  old,  he  was  brought  under 
deep  concern  of  soul.  Hearing  another  youth, 
who  was  himself  very  profligate,  repeat  some 
awful  things  respecting  the  torments  of  hell, 
which  he  had  heard  "  the  parson  say  at  church" 
a  few  days  before,  he  was  immediateJy,  on  this  re- 
lation, seized  with  an  overwhelming  sense  of  guilt, 
and  the  misery  of  eternal  banishment  from  God. 
From  that  day,  self-abhorrence  attended  with 
black  despair  occupied  his  mind  continually  ;  often 


248 


LIFE    OF    THE    AUTHOR. 


accompanied  with  horrid  temptations  and  hlas- 
phemies  which  ought  not  to  he  uttered.  He  could 
see  no  way  of  escape  from  everlasting  ruin,  nor 
was  any  satisfactory  method  of  salvation  pointed 
out  to  him  by  the  minister  he  then  sat  under. 
Thus  he  lived  for  months  and  years,  as  on  the 
brink  of  hell,  without  a  gleam  of  hope  ;  and  so  op- 
pressed with  this  constant  burden,  tliat  he  could 
scarcely  think  of  any  thing  else,  and  hence  often 
thought  of  himself  that  he  had  not  common  sense. 
Near  the  beginning  of  this  time,  he  met  with  n 
painful  accident,  l)y  which  he  broke  his  arm  and 
three  ribs  ;  and  before  he  was  cured,  being  sent 
out  into  the  harvest-field,  on  a  young  horse,  with 
his  arm  in  a  sling,  and  riding  near  a  place  where 
they  were  felling  some  trees,  the  so«]nd  of  the  axe 
affrighted  his  horse,  which  ran  away  with  hiruy 
and  threw  him  among  the  fallen  branches.  By 
this  fall  his  arm  was  broken  again,  with  his  other 
arm  and  collar  bone,  and  liis  slioultler  put  out» 
But  he  has  repeatedly  declared,  that  all  the  pain 
of  these  broken  bones  did  by  no  means  equal  the 
anguish  of  his  mind.  The  doleful  sound  of  'dam- 
nation, damnation,'  seemed  continually  in  his  ears. 
He  apprehended  that  his  sins  were  unpardonable, 
and  that  God  could  not  save  him  if  he  would.  He 
really  thought  God  must  be  reproached  as  an 
unholy  Being,  if  he  shewed  favor  to  such  a  sinner  ; 
and,  therefore,  he  concluded  it  was  a  sin  for  him 
to  desire  salvation.  During  this  long  season  of 
distress,  he  had  some  paroxysms  of  anguish  still 
more  violent  than  what  he  felt  in  general,  with 
now  and  then  a  little  occasional  relief.  x\nd  one 
time  having  imbibed  a  notion,  some  how  or  other, 
thUt  it  was  impossible  for  him  to  obtain  acceptance 
with  God,  and  to  be  finally  saved,  except  he  ar- 
rived at  a  state  of  sinless  perfection,  he  strove 
very  bard  for  it,     In  order  to  bind  himself  mora 


LIFE    OF    THE    AtJTHOR.  249 

effectually  to  duty,  he  entered  into  a  written  cove- 
nant with  God;  this  he  did,  it  is  thought,  more 
than  once.  However,  he  always  hroke  in  upon 
his  engagements,  and  was  convinced  that  he  had 
sinned  again.  He  was  much  concerned  about 
this,  and  the  notion  still  continuing  that  he  must 
either  arrive  at  sinless  perfection  or  perish,  he 
concluded,  as  the  last  expedient  of  which  he  could 
think,  that  he  would  enter  into  a  covenant  with 
God  ivritten  with  his  own  Mood;  and  he  actually 
tied  a  ligature  round  his  finger,  pricked  it,  pro- 
cured hlood  for  that  purpose,  and  gave  himself  up 
to  God  to  be  ruined  to  eternity  if  he  ever  sinned 
again.  The  form  of  the  covenant  is  not  known, 
hut  the  tenor  of  it  was  never  to  sin  again  while  he 
lived.  For  two  or  three  days  he  thought  he  kept 
it,  but  after  that  he  was  convinced  he  had  sinned 
again.  Then  he. thought  it  was  all  over  with  hinj, 
and  he  concluded  that  he  must  he  damned.  But 
he  had  very  hard  thoughts  of  God  for  njaking  the 
conditions  of  salvation  so  hard  ;  and  as  he  expec- 
ted that  he  must  certainly  perish,  he  thought  with 
himself  whether  it  would  not  be  a  negative  benefit 
to  him  were  he  to  put  an  end  to  his  life  imme- 
diately. He  knew  that  suicide  was  a  great  crime, 
but  he  concluded  that  if  he  lived  a  few  years,  the 
number  of  sins  he  should  commit,  in  that  time, 
would  more  than  equal  the  guilt  of  self-murder; 
he  therefore  resolved,  as  the  best  thing  he  could 
do  upon  the  whole,  to  destroy  himself.  One  day, 
when  he  was  at  home  at  his  father's  house,  he 
made  preparation  to  execute  the  horrid  design ; 
but  before  he  did  it,  he  resolved  that  he  would 
take  his  last  leave  of  tlie  Bible  ;  for,  as  he  has  said 
several  times  to  his  brethren  in  the  ministry  when 
he  has  related  this  story,  nothing  grieved  him  so 
much  when  he  thought  of  putting  an  end  to  his 
life  as  this,  I  shall  never  see  the  Bible  any  more. 


250  LIFE    OF    THE    AUTHOR. 

He  accordingly  took  his  Bible,  not  having  his 
mind  any  more  upon  one  passage  than  another; 
he  opened  it,  and  the  first  words  that  met  his  ob- 
servation were  these.  Come  noiv,  and  let  us  reason 
together,  saith  the  Lord;  though  your  sins  be  as 
scarlet,  they  shall  be  as  luhite  as  snow  ;  though  they 
be  red  like  crimson,  they  shall  be  as  wool ;  Isa.  i.  18. 
This  passage  afforded  him  a  gleam  of  ho[)e,  and 
he  desisted  from  the  shocking  purpose,  though  the 
habitual  gloom  of  his  mind  soon  returned  again  in 
a  great  degree,  and  he  obtained  no  abiding  relief, 
nor  clear  discovery  of  the  gospel  method  of  salva- 
tion. But  a  considerable  time  after  this,  he  took 
up  the  Bible,  and  read  in  Exod.  xxxiv.  how  Je- 
hovah proclaimed  his  name  before  Moses,  '■^  The 
Lord,  the  Lord   God,  mercijul  and  gracious,  &c. 

FORGIVING  INIQUITY,  TRANSGRESSION,  and  SIN, and 
that  WILL    BY    NO    MEANS   CLEAR  THE  GUILTY,"  &C. 

But  instead  of  finding  any  relief  from  this  encour- 
aging passage,  he  was  tempted  to  throw  away  his 
Bible  as  containing  irreconcilable  inconsistencies^ 
in  declaring  that  God  wovild  forgive  iniquity,  trans- 
gression and  sin,  while  yet  it  asserts  that  He  loill 
by  no  means  clear  the  guilty.  But  at  length,  after 
continuing  in  this  state  of  distress  and  despondency 
fijll  s(3ven  years,  he  obtained  relief  by  a  believing 
view  of  the  Gospel  method  of  salvation.  This  he 
had  never  heard  stated  by  another,  but  one  day, 
resolving  to  look  once  more  into  the  Bible,  if 
possibly  it  might  discover  to  him  any  door  of  hope, 
he  cast  his  eye  on  Gal.  iv.  4,  5.  God  sent  forth  his 
Son,  made  of  a  woman,  made  under  the  law,  to 

REDEEM    THEM    that    WERE    UNDER    THE    LAW,  &C. 

Immediately  a  new  train  of  thought  struck  his 
mind,  "  Christ  ivas  made  under  the  law, — then  he 
was  not  under  it  originally  ; — for  what  end  was  he 
made  under  the  law  ? — to  redeem  them  that  were 
under  the  law. — were  under  the  law  ! — then  they 


LIFE    OF    THE    AUTHOR.  251 

are  not  under  the  law  now,  but  redeemed.  There  is, 
therefore,  a  way  of  redemption  for  sinners  from 
the  curse  of  the  law,  by  which  it  is  possible  even  I 
may  be  saved  ! — Being  thus  enlightened  to  see 
that  God  could  save  him,  if  he  plensed,  without 
debasing  his  own  perfections,  the  bare  possibility 
of  salvation,  in  a  way  consistent  with  the  divine 
glory,  niade  his  heart  glad  indeed.  He  now  began 
to  search  the  Scriptures  for  further  discoveries  of 
this  glorious  gospel:  and  having  once  got  hold  of 
the  right  clue,  he  read  them  as  it  were  with  new 
eyes.  The  difficulty  was  now  solved,  which  had 
once  tempted  him  to  burn  the  Bible  ;  he  under- 
stood how  God  could  forgive  sin,  and  yet  not  clear 
the  guilty.  Soon  after  this,  his  own  salvation 
began  to  appear  not  only  possible,  but  probable, 
and  at  length  certain.  This  was  in  May,  1748. 
He  now  was  convinced,  and  rejoiced  that  salvation 
was  of  GRACE  indeed,  and  abhorred  the  Arminian 
sentiments,  which  had  so  long  held  him  in  dread- 
ful bondage.  He  remarked  long  after  to  a  friend, 
"perhaps  I  should  never  have  detested  that  sys- 
tem as  I  do,  had  I  not  once  drank  into  it,  and  felt 
its  effects."  On  this  account  he  left  the  minister 
upon  whom  he  formerly  attended,  and  travelled 
five  miles  to  another  Pre5%fenan  meeting,  where 
the  gospel  was  preached,  and  joined  in  commun- 
ion with  that  people.  The  minister  at  this  place 
was  a  Mr.  Dryden,  who  had  a  few  young  men 
under  his  care  designed  for  the  ministry.  Mr. 
Hall  contracted  a  peculiar  intimacy  with  two  of 
these  students,  Mr.  James  Rutherford  and  Mr. 
William  Peden. 

About  this  time  there  began  to  be  a  great  noise 
in  those  parts,  respecting  the  Anabaptists,  as  they 
were  styled,  who  had  licensed  a  house  for  preach- 
ing, about  twelve  miles  off.  Mr.  Hall's  mother 
having  married  again,  her  eldest  sou  Christopher 


252  LIFE    OF    THE    AUTHOR. 

left  her,  and  went  to  reside  in  the  county  of  Dur- 
ham. And  now  Robert  heard  that  his  brother 
Christopher  had  joined  these  Anabaptists  at  Hnms- 
teriey  ;  he  abhorred  the  very  name,  and  did  not 
like  to  hear  his  brother  mentioned,  because  he  wns 
one  of  them,  and  had  married  a  sister  of  the  man 
at  wiiose  house  they  had  set  up  preachin^i,  live 
miles  from  Hexham.  At  last,  however,  he  agreed 
with  his  two  friends,  Rutherford  and  Peden,  to  go 
and  dispute  with  the  Anabaptist  minister,  that,  if 
possible,  they  might  put  a  stop  to  his  farther  pro- 
gress in  that  neighborhood.  Accordingly  under 
color  of  Mr.  Robert  Hall's  visiting  his  new  relation, 
they  went  together  to  the  [)lace,  called  Juniper- 
dye-house,  on  a  Saturday  evening,  when  they 
knew  that  the  minister,  Mr.  David  Fernie,  would 
be  there,  ready  to  preach  on  the  morrow.  They 
were  all  three  kindly  entertained,  and,  according 
to  their  eager  wish,  soon  got  into  a  close  dispute 
upon  baptism.  They  were  three  to  one  ;  never- 
theless, in  about  two  hours,  the  young  men  were 
all  entangled  and  ashamed.  They  then  went  out, 
laid  their  heads  together  to  muster  up  fresh  argu- 
ments, and  returned  to  the  company  and  renewed 
the  debate  :  but  to  their  great  mortification,  were 
again  quite  silenced,  though  not  convinced.  It 
had  been  their  design  to  have  stopped  and  heard 
Mr.  Fernie  on  the  morrow,  but  the  two  students 
were  so  chagrined  that  they  would  not  stay,  but 
set  off  homeward.  After  this  repulse,  they  all 
three  met  frequently,  to  fortify  themselves  for  a 
future  attack,  being  resolved  not  to  give  up  the 
point,  but  to  go  again  when  prepared.  But  they 
were  disn|)pointed  in  their  purpose  of  going  to- 
gether, for  Mr.  Dryden  soon  after  gave  up  his 
academy,  and  that  scattered  them.  However,  Mr. 
R.  Hall  determined  he  would  go  once  more,  and 
try  what  he  could  do  by  himself.     Accordingly,  he 


LIFE    or    THE    AUTHOR.  .'253 

fTot  what  books  he  could  ai^ainst  the  Baptists,  in- 
tendinj;  to  confront  Mr.  Fernie  with  arguments 
troin  them.  But  upon  thinking  what  Mr.  F.  might 
])ossibly  urge  in  reply  to  these  arguments,  he 
found  none  of  them  would  stand  :  so  that  by 
searching  the  Scriptures  upon  the  subject,  and 
reading  Wilson's  Scripture  Manual,  which  fell 
into  his  hands,  he  was  convinced  of  believer's 
baptism,  without  any  more  dispute.  The  next 
time  that  he  saw  Mr.  F.  he  was  baptized  by  him, 
January  5,  1752,  at  Juniper-dye-house  aforemen- 
tioned, and  received  into  the  little  church  at  Hex- 
ham :  it  was  then  a  branch  of  a  larger  church, 
whose  principal  meeting-place  was  in  the  county 
of  Durham,  where  the  minister  then  resided,  but 
visited  this  ])lace  once  a  month ;  another  branch 
of  his  church  met  at  Marten,  in  Yorkshire,  a  few 
miles  south  of  Stockton-upon-Tees. 

The  church  conceiving  that  Mr.  Hall  was  pos- 
sessed of  ministerial  talents,  urged  him  immedi- 
ately to  attempt  expounding  the  Scriptures  ;  and 
by  their  persuasion  he  made  a  trial  privately, 
before  the  members  of  the  church,  and  founded 
his  discourse  on  the  same  text  that  he  left  for  his 
funeral,  "/t  is  finished."  He  has  often  said,  he 
began  where  he  should  have  left  off,  and  that  if  he 
knew  which  should  be  his  last  sermon,  he  would 
preach  it  from  those  words.  After  five  or  six 
months  trial  by  the  church,  Mr.  Hall  was  solemnly 
called  out,  by  them,  to  public  w^ork,  about  June, 
1752.     He  was  then  twenty-four  years  of  age. 

It  is  here  needful  to  remark,  that  a  serious  good 
man  from  Lutterworth,  who  had  been  at  Carlisle, 
in  the  duke  of  Cumberland's  army,  had  there  con- 
tracted an  acquaintance  with  Mr.  Hall's  eldest 
brother  Christopher,  who  had  been  some  time  in 
the  ministry,  and  was  then  assistant  to  an  aged 
minister  at  Broughton,  in  Cumberland.    After  the 


254  LIFE    OF    THE    AUTHOR. 

rebellion  was  suppressed,  and  this  good  man  had 
returned  home,  he  was  the  instrument  of  Mr.  C. 
Hall's  being  known  to  the  people  at  Arnsby.  Mr. 
C.  Hall  was  applied  to,  and  he  spent  two  Sabbaths 
with  them,  in  the  latter  part  of  the  summer,  1752. 
And  the  people  persuaded  him  to  engage,  that  if 
no  particular  hindrance  arose,  he  would  visit  them 
again  in  the  spring.  He  had  fixed  to  spend  the 
ensuing  winter  at  Whitehaven,  where  he  had  kept 
an  occasional  lecture:  and  by  the  spring  a  people 
were  gathered  there,  who  entered  into  a  church 
state,  over  whom  Mr.  C.  Hall  was  ordained  pastor 
in  April.  Therefore  early  in  the  spring  Mr.  C. 
Hall  sent  information  to  Arnsby,  that  he  could  not 
leave  his  new-raised  society,  but  that  he  had  a 
younger  brother,  newly  called  out  to  the  ministry, 
who  was  at  liberty.  They  repeatedly  desired  him 
to  send  his  brother.  Mr.  Robert  Hall  had  then  in 
view  a  place  in  Yorkshire.  But,  by  his  brother's 
advice,  he  went  first  to  Arnsby.  When  he  came 
there,  he  soon  found  his  heart  cleaving  to  the 
people,  and  was  favored  with  more  liberty  in 
preaching  than  had  been  common  with  him  be- 
fore. They  were  a  poor,  plain  people,  but  Mr. 
Hall's  low  opinion  of  himself,  made  him  really 
think  himself  "  unfit  to  preach  to  any  other  but 
such."  They  pressed  him  much  to  abide  with 
them,  and  his  mind  being  greatly  fixed  on  God's 
promise  to  Moses,  My  presence  shall  go  with  thee, 
he  was  encouraged  to  venture,  and  complied  with 
their  request,  in  June,  1753. 

When  Mr.  Hall  came  to  Arnsby  first,  the  church 
and  congregation  being  small  and  very  poor,  never 
raised  him  so  much  as  £15  a  year:  "nor,  indeed," 
said  Mr.  Hall,  "for  several  years  after,  and 
my  family  increased  fast,  having  had  fourteen 
children  in  all.  But  I  found  my  heart  so  united 
to  the   people,  that  I  never  durst  leave    them. 


LIFE    OF    THE    AUTHOR.  255 

though  T  often  thought  I  must.  I  trust  the  Lord 
was  with  us  of  a  trutli,  and  the  fifth  chapter  of  the 
first  epistle  of  Peter  was  hahitually  impressed  on 
my  mind.  It  appearing  pretty  clear  to  myself  and 
my  wife,  that  we  were  where  God  would  liave  us 
to  be  ;  this  sense  of  duty,  and  a  willingness  to  live 
honestly,  made  us  resolve  ip  the  strength  of  the 
Lord,  that  we  ivould  not  run  into  debt,  let  us  live  as 
hardly  as  we  might:  which  resolution  he  enabled 
us  to  keep  But  many  and  unknown  difficulties 
we  grappled  with  :  However,  I  am  thankful  I 
have  been  enabled  to  continue  with  the  people  to 
this  day,  of  whom  I  can  say  with  truth,  I  love 
them  in  the  Lord."* 

Mr.  Hall's  first  wife  was  Jane  Catchaside,  the 
daughter  of  very  creditable  parents,  Robert  and 
Mary  Catchaside  ;  born  at  Proud-Hall,  April  15, 
1729,  and  married  July  18,  175!,  who  died  Dec. 
21,  1776.     She  was  a  great  encourager  of  her  hus- 

*  Soon  after  his  settlement  at  Arnsby,  the  doubts  of 
his  call  and  qualifications  beset  him  ;  and  on  a  Monday, 
he  desired  his  wife  to  go  to  the  people,  and  desire  they 
would  provide  a  supply  for  the  next  Sabbath,  as  he  could 
not  preach.  She  refused,  and  said,  Try  what  the  Lord 
will  do  for  you.  On  the  Saturday,  he  repeated  the  re- 
quest to  her;  and  she  denied,  saying,  Stay  till  to-morrow, 
and  if  they  must  be  told  so,  g;o  and  tell  them  yourself, 
for  I  cannot.  He  went ;  and  after  telling  his  dismal 
ditty  to  the  people,  an  old  father  said,  Sir,  go  up  into  the 
pulpit  and  pray  ;  and  if  you  find  your  mind  set  at  liberty, 
proceed  in  preaching ;  if  otherwise,  come  down  and 
we'll  spend  the  time  in  prayer  :  for  I  trust  you  are  with 
a  sympathizing  people.  He  went  to  prayer,  and  soon 
found  his  soul  at  perfect  liberty,  by  the  letting  in  of 
those  words.  Come,  for  all  things  are  now  ready.  Al- 
most every  member  present  expressed  the  greatest  satis- 
faction, and  the  preacher  said,  he  found  so  great  a  ful- 
ness in  the  words,  that  he  thought  he  saw  matter  enough 
in  them  to  serve  him  to  preach  from  as  long  as  he  lived. 


256  LIFE    OF    THE    AUTHOR. 

band,  under  the  trials  they  encountered,  when 
they  first  came  to  Arnsby,  being  naturally  of  a 
cheerful,  active  disposition,  and  favored  with  great 
spiritual  enjoyments  and  consolations.  For  above 
twenty  years  she  lived  generally  in  an  assured 
persuasion  of  the  love  of  God  ;  but  for  four  years 
before  her  death,  she  underwent  such  sore  afflic- 
tions of  body  and  mind,  as  have  seldom  been 
equalled  ;  yet  died  at  last  in  a  most  triumphant 
manner.  A  brief  account  of  the  occasion,  continu- 
ance, and  joyful  conclusion  of  these  sore  conflicts, 
was  published  soon  after  her  death,  under  the  title 
of  Mercy  Manifested;  in  a  letter  from  Mr.  Hall  to 
a  friend ;  which  went  through  two  editions  in 
1777.  Under  this  affliction  his  supports  and  con- 
solations were  such,  and  his  faith  and  patience  so 
exemplary,  as  to  fill  all  his  friends  with  astonish- 
ment. 

Mr.  Hall  was  justly  and  highly  prized  by  his 
brethren  in  the  ministry,  especially  those  who  be- 
longed to  the  Baptist  Association,  (consisting 
principally  of  churches  in  Leicestershire  and 
Northamptonshire,)  which  he  was  greatly  instru- 
mental in  forming.  And  several  of  their  annual 
letters,  on  the  most  important  articles,  were  writ- 
ten by  this  excellent  man.  None  of  them  have 
been  more  deservedly  esteemed  than  that  which 
he  wrote  in  the  midst  of  his  most  heavy  affliction, 
viz.  in  the  year  1776,  upon  the  Doctrine  of  the 
Trinity.  The  letter  being  much  approved  by 
many  of  different  denominations,  a  second  edition 
was  called  for,  and  printed  on  a  larger  type,  to 
which,  by  the  desire  of  Mr.  Ryland,  Jr.  he  an- 
nexed, Some  Thoughts  on  the  causes  of  Salvation 
and  Damnation,  in  answer  to  Mr.  Fletcher,  of 
Madely. 

In  the  year  1779,  at  the  Association  at  North- 
ampton, Mr.  Hall  delivered  a  discourse  from  Isa. 


LIFE    OF    THE    AUTHOR.  257 

Ivii.  14.  Cast  ye  up,  cast  ye  up,  prepare  the  way, 
take  up  the  stumbling-block  out  of  the  way  of  my 
people.  1'lii.s  scM-moii  lie  was  earnestly  desired  to 
priiit,  with  such  circumstantial  alterations  or  en- 
larir(;ments  as  he  mii^ht  judcfe  proper.  It  was  pub- 
lished l>y  subscription  in  1781,  under  the  title  of 
Help  to  Zion's  Travellers:  Being;  an  attempt 
to  remove  various  Stumbling-blocks  out  of  the  way, 
relating  to  Doctrinal,  Experimental  and  Practical 
Religion.  This  little  volutne,  which  principally 
contains  a  vindication  of  the  genuine  doctrines  of 
jjrace,  iVotn  the  objections  of  Socinians,  Sabellians, 
Arminians,  and  Antinomians,  has  met  with  con- 
siderable approbation,  from  godly,  judicious,  and 
learned  men  of  various  denominations. 

Mr.  Hall  was  married  to  a  second  wife,  on  June 
21,  1780,  viz.  Mrs.  Elizabeth  Swan,  tbe  relict  of 
Mr.  Swan  of  Northampton.  Her  maiden  name 
was  Woodcock,  and  she  was  a  native  of  Hinckley. 
Mr.  H.  ever  expressed  great  thankfulness  for  this 
connexion  ;  she  proved  a  tender  and  useful  nurse, 
as  well  as  sympathizing  friend,  in  all  his  latter 
afflictions. 

In  December,  1783,  he  had  a  very  narrow  es- 
cape from  being  smothered  in  the  snow  ;  of  which 
he  gave  a  very  affecting  account,  in  a  letter  dated 
January   15,  J 784,   and  then  closed  it  with  these 

sweet  lines:  " Since  I  saw  you,  I  have 

bad  more  pleasure  in  my  work,  than  has  been 
common  with  me.  Indeed  (but  I  beg  you  not  to 
mention  a  word  of  it  to  any  one,)  I  have  had  the 
most  blessed  half  year  in  my  soul,  that  I  remem- 
ber ever  to  have  enjoyed.  The  a[)proach  of  Sab- 
baths has  been  pleasurable  to  me;  my  work  a 
sweet  reward;  and  the  worship  of  God  in  general 
attended  with  meltings  of  heart,  and  soleinn  joy. 
I  have  thought,  though  a  poor  creature  as  ever 
■crawled,  yet  I  would  not,  on  the  -whole,  if  I  could, 

X 


258  LIFE    OF    THE    AUTHOR. 

exchange  my  relative  connexion  with  Christ,  and 
consequential  state,  with  an  angel.  Yet  I  tremble 
while  I  thus  speak.  I  would  not  vaunt,  and  I 
dread  desertion  :  but  I  make  free  with  you,  and 
entreat  you  to  regard  the  prohibition  above.  I  am, 
dear  brother,  yours  in  love  and  affection,  sincere 
and  fervent,  Roht.  Hall." 

In  the  beginning  of  1788,  his  valuable  hfe 
seemed  twice  exposed  to  ittimineni  danger,  from 
very  trivial  accidents.  First,  by  a  slight  prick  in 
his  finger  brought  on  a  mortification,  which  was 
stopped  with  difficulty,  and  the  loss  of  its  first 
joint.  A  few  months  afterwards  he  seemed  in 
equal  danger  from  a  slight  friction  in  another 
part,  which  for  several  weeks  caused  an  alarming 
inflammation  on  tlie  right  side  of  his  head,  about 
the  temples,  and  behind  the  ear.  Nor  was  he 
sufficiently  recovered  by  the  Association,  May  27, 
to  be  able  to  attend  it,  though  held  so  near  as 
Kettering  :  but  he  sent  the  circular  letter,  which 
he  had  been  desired  to  draw  up,  and  which  was 
approved  and  ordered  for  the  press.  This  letter 
principally  treated  on  the  evil  of  sin,  and  the  dig- 
nity of  Christ;  and  was  meant  to  fortify  the 
churches  against  every  temptation  to  desert  the 
doctrines  of  ChrisVs  infinite  dignity  and  invaluable 
atonement.  These  principles  occupied  a  first  place 
in  his  heart ;  they  were  his  daily  bread  ;  it  was 
under  their  influence  that  he  ripened  so  much  as 
he  did  in  humility,  heavenly-mindedness,  and  joy 
in  God.  The  dear  and  adorable  Redeemer,  as  he 
used  to  express  himself,  was  his  life  in  this  world, 
and  his  hope  for  that  to  come. 

When  this  letter  was  printed,  his  absence  and 
illness  was  notified  to  the  churches,  and  their 
prayers  desired  for  his  valuable  life :  and  God 
granted  that  which  they  requested  for  near  three 
years  longer.    The  Association  at  Spalding,   iu 


LIFE    OF    THE    AUTHOR.  259 

178J,  was  too  distant  for  him  to  attend,  but  his 
letter  on  Communion  with  God,  was  that  year 
primed,  which  proved  the  last  of  his  remains  from 
the  press.  But  in  1790,  he  attended  the  Associa- 
tion at  Ohicy,  where  he  preached  from  Acts  xx. 
24.  But  none  of  these  things  move  me,  neither 
count  I  my  life  dear  unto  myself,  so  that  I  might 
fnish  my  course  toith  joy,  and  the  ministry  which  I 
have  received  of  the  Lord  Jesus  to  testify  the  gospel  of 
the  grace  of  God.  This  was  the  last  time  he  was 
employed  on  a  public  occasion  in  his  own  con- 
nexion. 

Meanwhile  his  spasms,  or  fits  of  the  cramp,  re- 
turned frequently,  and  often  with  great  violence 
In  his  last  letter  to  his  son-in-law,  Mr.  Isaac  James, 
of  Bristol,  dated  February  4,  1791,  he  writes  thus. 
"  In  [)oint  of  health,  when  my  fits  are  off",  I  am  as 
well  almost  as  I  could  wish  ;  and  as  to  my  state 
ijenerally,  rather  happy  in  my  mind.  The  gospel 
bears  my  spirits  up,  a  faithful  and  unchanging  Godj 
lays  the  foundation  of  my  hope,  in  oaths,  and  prom- 
ises, and  blood.  This  verse  often  is,  and  long  has 
been  precious  to  me.  I  have  you  all  more  in 
remetnhrance  than  ever.  May  the  Lord  say  to 
each,  Thou  shall  not  be  forgotten  q/*7/ie." 

Fehruary  17,  1791,  he  wrote  to  his  old  and  inti- 
mate friend,  Mr.  Evans,  of  Northampton,  The 
following  remarkable  passages,  I  have  extracted 
from  that  letter.  "  As  to  myself,  as  I  write  to 
a  dear  friend,  I  may  use  a  little  freedom.  You 
know  I  have  had  many  things  to  crush  my  nat- 
ural spirits,  and  often  think,  perhaps  it  is  well 
for  me  they  were  broken  down  in  early  life.  I 
have  long  groaned,  being  l)urdened,  till  a  low, 
timorous,  pensive  frame  of  mind,  became  habitual: 
what  you  say  of  your  usefulness,  affects  me  to 
tears.  I  hope  the  Lord  has  made  me  useful,  (and 
so  he  has  you)  but  that  never  was  to  me  a  sufli 


260  LIFE    OF    THE    AUTHOR. 

cient  proof  of  his  approbation.  He  will  call,  com- 
fort, and  nourish  his  own,  though  the  instrument  be 
only  a  nurse  for  a  time,  yea,  worse,  a  black  unclean 
raven.  Many  and  many  a  day  and  year  have  I 
spent  habitually  bemoaning  myself,  surely  I  am 
more  hrutish  than  any  man,  &c.  1  liave  often 
dreaded  and  hung  back  from  the  Lord's  vvork^ 
perhaps  to  the  dishonor  of  Ids  name  and  the  dis- 
couragement of  my  friends,  particularly  young 
ministers;  which  I  lament  now,  as  such  opportuni- 
ties are  over  with  me.  Yet  the  Lord  has  been 
ever  kind  to  timorous,  distrustful,  ungrateful  me. 
1  have  always  dreaded  long  life,  having  a  shattered 
memory  at  best,  and  a|)prehending  that  under 
natural  decays,  I  should  be  useless  indeed  ;  nay, 
worse,  a  cumberer  of  the  ground.  But,  dear 
brother,  I  mention  it  for  your  encouragement, 
though  I  dread  saying  too  much,  or  that  you 
should  think  I  am  more  favored  than  I  really  am  ;. 
yet,  1  say,  I  may  venture  to  mention  to  you,  that 
hitherto  my  fears  have  not  been  verified.  1  trust 
the  Lord  is  with  me  rather  more  than  heretofore  ; 
and  the  word  seems  blest  to  some,  if  not  to  many. 
We  are  well  attende<l,  in  ba(i  weather  excei^^ed  ;: 
and  at  evening  meetings  still  more  and  more. 
But  sometimes  I  preach  with  much  difficulty,  and 
the  Lord's  day  was  fortnight  did  not  at  all,  having 
a  fit  on  me  from  luorning  to  night.  I  have  many 
that  are  soon  got  off,  but  several  have  baffled  all 
means  of  late  ;  at  least  for  a  long  time.  The  few 
last  have  been  very  diflTerent  from  what  they  used 
to  be.  My  head  has  not  been  affected,  nor  breast 
in  much  pain  :  but  I  have  been  very  sick,  and  in- 
clined to  swoonings.  1  have  been  generally  \ery 
happy  in  my  mind.  Last  Lord's  day  night  had  a 
very  severe  fit,  though  but  of  four  hours  continu- 
ance. They  called  my  son  John  out  of  bed-  I 
was   happy  beyond   expression  in  my  mind.     It 


LIFE    OF    THE    AUTHOR.  261 

was  a  night  of  sorrow  deluged  with  joy.  What 
my  dear  wife  and  son,  &c.  feared,  that  I  in  a 
measure  longed  for.  I  say  in  a  measure,  because, 
thougli  greatly  afflicted,  yet  my  comforts  were  so 
much  superior,  that  I  thought,  and  said,  I  cared 
not  liow  long  I  lived,  though  I  had  fits  every  day, 
if  the  Lord  continued  me  his  heart-melting,  heart- 
strengthening  presence.  I  had  general  pain  all 
over,  hut  1  could  not  forbear  saying.  Pain  was 
pleasant,  and  sickness  sweet,  when  the  Lord  is 
near.  I  thought  of  you,  brother  Ryland,  &c.  with 
great  delight;  and  that  if  the  Lord  spared  me,  I 
would  write  a  few  lines  on  God's  behalf,  viz.  to 
request  you  not  to  dread  any  thing  but  sin.  I  am 
sure  the  Lord  can  make  you  most  happy,  when 
afflictions  are  most  heavy.  He  has  really  done  so 
to  me,  poor  me  ;  and  if  so,  can  you  distrust?  One 
time  (a  while  ago)  those  words.  Fear  not,  worm 
.facob,  &c.  were  so  much  to  me,  that  I  told  the 
Lord  it  was  enough,  I  wished,  1  wanted  no  more. 
But  last  Lord's  day  night  my  cup  ran  over.  O 
take  care,  dear  brother,  and  never  dishonor  God, 
as  I  have  done,  by  slavishly  dreading  old  age,  sore 
diseases,  devils,  or  death.  But  here  it  becomes 
me  to  stop  ;  I  am  yet  in  the  body,  having  an  evil 
heart ;  I  know  not  how  I  may  be  yet,  1  therefore 
almost  repent  I  have  written  what  I  have.  How- 
ever, I  must  and  will  say,  truly  the  Lord  is  good, 
and  if  HE  be  with  me,  1  will  fear  none  evil,  &c. 

"  After  all,  1  know  not  the  day  of  my  death. 
The  Lord  may  spare  me  to  drag  on  for  years. 
But  none  of  these  things  move  me,  so  that  I  may, 
be  when  it  will,  finish  my  course  with  joy." 

Mr.  Hall  had  been  going  through  the  Epistle  to 
the  Hebrews  in  an  expository  lecture  on  the 
Lord's  day  evening;  the  last  lecture  was  upon 
Heb.  vi.  12.  That  ye  he  not  slothful,  but  followers  oj 
them,  who  through  faith  mid  patience  inherit  tht 
promises. 


262 


LIFE    OF    THE    AUTHOR. 


On  the  Lord's  day  wherein  l)e  was  taken  to 
rest,  he  appeared  very  well  in  the  morniiii:-,  and 
went  into  the  meeting  at  the  usual  time,  and 
preached  from  John  iv.  10.  If  thou  knewest  the  gift 
■of  God,  and  who  it  is  that  saith  unto  thee,  Give  me 
to  drink  ;  thou  wouldest  have  asked  of  him,  and  he 
would  have  given  thee  living  water.  It  was  a 
()leasini(  circumstance  to  some,  that  this  sultject 
led  him  to  mention,  what  they  had  never  been 
told  before,  the  first  text  he  preached  from  at 
Arnsby,  which  was  in  Prov.  xxv.  ^5.  ^s  cold 
waters  to  a  thirsty  soul,  so  is  good  news  from  a  far 
country.  Many  thought  that  he  spoke  with  un- 
common vigor,  beyond  what  they  remembered  for 
many  years.  He  gave  out  at  the  close,  168th 
Hynm  of  Rippon's  Selection.^  The  fountain  of 
Christ,  Lord  help  us  to  sing,  &c.  He  afterwards 
ate  his  dinner  as  usual,  and  then  lay  down  for  a 
while,  and  slept  soundly.  About  five  he  arose, 
as  well,  or  rather  better  than  usual.  About  six 
o'clock  he  retired  into  the  little  parlor,  and  staid 
about  half  an  hour;  when  he  came  out  again, 
Mrs.  Hall  first  perceived  him  to  be  indisposed. 
He  asked  for  some  panjomile  tea,  being  very  sick, 
and  complained  of  a  violent  pain  in  ijis  breast, 
though  his  sickness  rather  abated.  A  friend 
coming  in  to  see  how  he  did,  lie  seen)ed  at  first 
not  disposed  to  say  much,  but  wished  tiim  good 
night,  when  he  was  going  away  ;  and  presently, 
as  if  he  suddenly  recollected  himself,  he  called 
him  back,  and  said,  "Friend  Looms,  fear  nothing  : 
do  not  be  afraid  of  trouble,  trials,  nor  even  death  ; 


*  This  Selection  of  Hymns,  intended  to  be  an  Appen- 
dix to  Dr.  Watts'  Hymns  and  Psalms,  was  very  early 
indebted  to  Mr.  Hall's  patronage.  Several  verbal  alter- 
ations suggested  by  his  critical  acumen  have  been 
adopted  in  the  4th  edition  by  the  Editor, 


LIFE    OF    THE    AUTHOR.  265 

if  the  Lord  is  but  with  you,  you  will  do."  This  he 
said,  in  a  very  animated  manner,  and  with  a  cheer- 
ful tone  of  voice,  and  then  wished  him  good  night 
again.  To  two  others  of  his  people  he  signified 
that  he  was  not  much  inclined  to  try  fresh  medi- 
cines, "But,"  added  he,  "I  have  not  lived  so  long 
in  the  world  as  to  be  weary  of  it,  nor  am  I  afraid 
to  die.  I  don't  care  whether  I  live  or  die."  About 
eight  o'clock  he  wished  to  go  into  the  little  par- 
lor. Mrs.  Hall  took  the  candle  to  go  before  and 
light  him,  and  his  friends.  Palmer  and  Vice,  took 
hold  of  him  as  he  got  u[>,  to  lead  hin)  along  more 
safely;  when  he  said,  '•^  I  shall  swoon ;"  and  sunk 
down  to  the  ground,  and  expired  without  a  groan 
or  struggle. 

On  the  Thursday  afternoon  following,  his  re- 
mains were  committed  to  the  grave  ;  at  which  an 
oration  was  made  by  Mr.  Fuller ;  the  funeral 
sermon  was  preached  by  Mr.  Ryland,  junior,  in 
the  yard,  which  adjoins  both  to  the  meeting  and 
dwelling-house,  (the  concourse  of  people  being  too 
great  to  be  contained  in  the  place  of  worship,} 
from  the  text  mentioned  before,  "  It  is  finished." 

A  letter  from  a  friend,  who  had  been  intimately 
acquainted  with  Mr.  Hall  for  many  years,  contain- 
ing a  just  delineation  of  his  character,  is  inserted 
more  for  the  imitation  of  the  living,  than  for  the 
honoring  of  the  dead  ;  those  who  were  most  inti- 
mately acquainted  with  him,  will  avouch  it  to  con- 
tain the  words  of  truth  and  soberness. 

"The  distinguished  talents  of  our  dear  deceased 
friend,  will  long  live  in  the  remembrance  of  all 
who  knew  him.  His  advantages  of  education 
were  extremely  small,  but  possessing  from  his 
infancy  a  contemplative  cast  of  mind,  and  a 
habit  of  patient  thinking,  he  laid  in  a  large  stock 
of  useful  knowledge.  In  the  character  of  a  minis- 
ter of  the  gospel,  there  have  been  but  few  more 


"264  LIFE    OF    THE    A^JTHOR. 

generally  esteemed.  Attentive  only  to  the  inr- 
provenient  of  Iiis  iiearers,  he  forgot  himself,  and 
appeared  entirely  absorbed  in  hissubject.  Though 
he  was  unacquainted  with  the  graces  of  oratory, 
and  the  embellisimients  of  language,  scarce  any 
rnan  spoke  with  a  more  striking  and  visibh?  effect. 
From  nature  he  rlerived  a  large  share  of  sensi- 
bility, and  ;iS  he  excelled  at  the  same  time  in 
taking  a  profound  and  comprehensive  view  of  a 
subject,  the  understanding  and  affe(;tions  of  his 
hearers  were  equally  interested  in  his  discourses, 
which  generally  tlovved  in  a  stream  of  argument 
and  jjathos.  From  a  natural  diffidence  of  tem()er, 
heightened  by  a  consciousness  of  his  want  of  edu- 
cation, he  often  ascended  tl)e  pulj)it  with  tremor; 
but  as  soon  as  this  subsided,  he  generally  led  his 
hearers,  step  by  step,  into  a  large  field  of  serious 
and  manly  thinking,  kindled  as  lie  advanced,  and 
ex[)atiated  with  increasing  energy  and  conviction 
till  the  subject  was  exhausted.  His  eminent  piety 
lent  a  peculiar  unction  to  the  sentiments  he  de- 
livered, led  him  to  seize  the  most  interesting 
views  of  every  subject,  and  turned  topics,  which 
in  the  hands  of  others  would  have  furnished  bar- 
ren speculation  only,  into  materials  for  devotion 
and  prayer.  He  appeared  to  the  greatest  advan- 
tage upon  subjects  where  the  faculties  of  most 
men  fad  them,  for  the  natural  element  of  his  mind 
was  greatness.  At  times  he  seemed  to  lal)or  with 
conceptions  too  big  for  his  utterance,  and  if  any 
obscurity  ever  pervaded  his  discourses  it  must  be 
traced  to  this  source,  the  disproportion  of  his  lan- 
guage to  the  vastness  of  his  conceptions.  He  had 
great  force  without  ornament,  and  grandeur  with- 
out correctness.  His  ministry  in  the  hands  of 
-God  was  effectual  to  the  conversion  of  great  num- 
bers; and  in  this  particular  he  was  distinguished 
in  a  manner  not  very  common,  for  the  last  years 


LIFE    OF    THE    AUTHOR. 


965 


of  his  life  were  the  most  successful.     But  it  was 
not  only  iji  the  }julpit  that  he  shone^  in  his  pri- 
vate sphere  of  action  as  a  Christian,  his  virtues 
were  not  less  distinguished  than  his  talents  as  a 
minister.     Deep  devotion  and  unaffected  humility 
entered  far  into  this  part  of  his  character.    Few 
men  have  passed  through  greater  vicissitudes  ot 
life  than  the  deceased,  and   perhaps   in    each    of 
them  no  man  preserved   with   a  more  inviolable 
consistency  the  character  of  a  Christian.     He  was 
very  early  introduced  into  the  school  of  affliction, 
and  the  greater  part  of  his  subsequent  life  was  dis- 
tinguished by  an  uncommon  succession  of  trials 
and  distresses.     On  his  first  entrance  on  the  min- 
istry his  fortitude  was  exercised  in  a  scene  of  per- 
secutions and  reproaches,  which  lasted  for  many 
years;    his   worldly   prospects   at  the   same  tiine 
were  gloomy  and  precarious  in  a  high  degree ;   h& 
had  a  very   numerous  family,  and  an  income  ex- 
tremely limited.     He  united  great  susceptibility  or 
heart  with  firmness  of  mind,  and  endowed  with 
these  dispositions,  he    met  reproaches  with  gen- 
tleness,   sustained    adversity   with    fortitude,  and 
pains  and  sorrows  of  various  kinds    with  exem- 
plary patience.     In  the  habitual  frame  of  his  spirit 
he  walked  with   God.    The  consolations  that  sup- 
ported him  through  life  awaited  him  at  death,  for 
so  tranquil  were- his  last  moments,  so  completely 
was  he  reconciled  to  the  prospects  of  both  worlds, 
that  he  declared  a  little  time  before  he  expired,  he 
would  not  give  a  straw  to  live  or  die.     From  his 
first  acquaintance  with  religion,  to  the  close  of  his 
life,  he  was  never   known    to    express    the  least 
hesitation  respecting  his  state,  but  enjoyed  an  un- 
interrupted   assurance   of   a   happy   immortality. 
His  conversation    breathed  so    much    of  heaven, 
was  so  tinctured  with  the  very  spirit  of  rehgion, 
that  none  could  enjoy  it  without  an  opportunity  of 


266 


LIFE    OF    THE    AUTHOR. 


being  made  better.  It  was  evident  to  all  who 
knew  hitn,  that  his  religion  was  not  a  transient 
impression,  but  a  permanent  principle,  that  it 
blended  itself  with  all  his  feelings  and  his  actions, 
and  that  it  raised  his  thoughts,  his  views,  and  his 
passions  towards  heaven. 

In  the  first  years  of  his  ministry,  he  encountered, 
as  hath  already  been  remarked,  much  persecution 
and  reproach ;  but  at  length  his  exemplary  con- 
duct dissipated  these  prejudices,  and  gained  him 
so  completely  the  esteem  of  all  classes  of  mankind^ 
that  it  may  be  doubted  whether  he  had  an  enemy 
in  the  world  ;  for  certain  he  had  none  but  those 
whom  his  piety  might  make  such.  He  was  dis- 
tinguished as  a  lover  of  peace,  and  as  anxious  to 
heal  breaches  as  he  was  cautious  to  avoid  them. 
With  some,  his  extreme  solicitude  for  the  propa- 
gation of  evangelical  sentiments  might  seem  like 
bigotry  ;  but  they  who  knew  him  best  were  well 
convinced  that  this  was  no  part  of  his  character, 
and  that  he  regarded  sentinients  in  no  other  light, 
nor  cherished  them  in  any  higher  degree,  than  as 
he  conceived  them  favorable  to  the  interests  of 
holiness  and  virtue. 

His  brethren  in  the  ministry  will  long  and 
deeply  lament  him  ;  for  to  them  his  talents  and 
dispositions  peculiarly  endeared  him.  How  many 
private  circles  hath  he  cheered  and  enlivened  by 
his  presence !  In  how  many  public  solemnities 
hath  he  lifted  up  an  ensign  to  the  people,  invited 
them  to  the  standard  of  the  cross,  and  warmed 
and  exalted  their  affections,  whilst  "his  doctrine 
dropped  as  the  rain,  and  his  speech  distilled  as  the 
dew."  Great  abilities  are  often  allied  to  pride,  but 
the  character  of  the  deceased  was  an  illustrious 
exception  to  this  rule.  His  talents  and  virtues 
were  in  some  measure  concealed  from  the  world, 
and  almost  entirely  from  himself,  by  a  veil  of  the 


LIFE    OF    THE    AUTHOR.  267 

most  iin;ifF«!etecl  modesty.  He  was  never  so  happy 
as  whefj  he  was  permitted  to  sit  in  the  shade, 
though  the  hij^h  opinion  entertained  of  his  abili- 
ties seldom  allowed  him  that  indulgence.  It 
would  be  difficult  to  conceive  a  human  mind  more 
completely  purged  from  the  leaven  of  pride  or  of 
envy,  than  was  that  of  our  deceased  friend.  In 
this  particular  his  magnanimity  was  so  great,  that 
he  seemed,  on  all  occasions,  desirous  of  sinking 
the  recollection  of  himself  in  the  reputation  and 
applause  of  his  cotomporaries.  To  cultivate  the 
seeds  of  reflection  and  improvement  in  the  minds 
of  his  inferiors,  to  behold  the  growing  talents 
and  virtues  of  his  brethren,  to  draw  merit  from  its 
obscurity  and  give  confidence  to  timid  worth, 
formed  some  of  the  highest  satisfactions  of  his  life. 
His  temper  was  grave  and  contemplative,  yet 
few  men  took  greater  delight  in  Christian  society, 
and  on  these  occasions  he  seldom  failed  to  mix 
with  serious  converse  a  vein  of  pleasantry  and 
humor  in  which  he  greatly  excelled.  From  his 
integrity  and  knowledge  it  may  be  inferred  he  was 
eminently  skilled  for  imparting  advice,  yet  so 
carefully  did  he  shun  every  inclination  to  dictate, 
that  he  scarce  ever  gave  it  unsolicited.  His  seo- 
timents,  when  required,  he  imparted  with  tender- 
ness and  freedom,  but  he  never  made  advice  a 
disguise  for  arrogance,  or  an  engine  of  rule,  nor 
ever  [jresumed  to  think  himself  affronted  if  his 
counsels  were  not  followed.  In  his  whole  de- 
portment, prudence  and  humility  was  conspicu- 
ous ;  a  prudence,  however,  that  were  candid  and 
manly,  as  far  removed  from  art,  as  his  humility 
was  from  meanness.  He  had  failings,  no  doubt, 
(for  who  is  free  ?)  But  they  were  scarcely  ever 
suffered  to  influence  his  conduct,  or  to  throw- 
even  a  transient  shade  over  the  splendor  of  his 
character.     Upon  the  whole,  if  a  strong  and  pene- 


268  LIFE    OP    THE    AUTHOR. 

trating  genius,  simplicity  of  manners,  integrity  of 
heart,  fidelity  in  friendship,  and  all  these  virtues 
consecrated  by  a  piety  the  most  ardent  and  sincere 
on  the  high  altar  of  devotion,  have  any  claim  to 
respect,  the  memory  of  the  deceased  will  long  be 
cherished  with  tears  of  admiration  and  regret  by 
those  who  knew  him." 

He  died  on  March  13,  1791,  in  the  63d  year  of 
his  age. 


^mi^^m^ 


PART    I. 
DOCTRINAL  DIFFICULTIES. 

CHAPTER    I. 

Page. 

Artful  Objections  to  Christ's  Divinity,          -        -  29 

1.  From  his  Inferiority  to  the  Father,      -         -  ib. 

2.  Perversion  of  Terms  used  on  this  Head,       -  34 

3.  Pre-existence  of  Christ's  Human  Soul,        -  38 

4.  Excluding  the  Body  from  being  a  constituent 

Part  of  Man, 41 

CHAPTER    II. 

Difficulties  concerning  the  Love  of  God,       -        -        46 

1.  Necessary  hatred  to  Sin  not  inconsistent  with 

sovereign  love  to  Persons,        -        -        -        53 

2.  The    Objects    of  God's   natural    Love    may 

through  Sin  become  the  Objects  of  his  holy 
Displeasure, 54 

3.  Good  Men  not  equally  the  Objects  of  God's 

natural  Love, 57 

Inferences, 
(1.)  The  Damnation  of  such  that  kept  not  their 


270 


Page. 


First  Estate,  wherein  they  enjoyed  Divine 
ApprobiUion,  not  inconsistent  with  God's 

Immutability, 58 

(2.)  Need  of  watchfulness  against  Sin,     -         -         59 
(3.)   We  are  undone  without  sovereign  Grace,  ib 

(4.)  Opposition  to  divine  Sovereignty  lamentable 


CHAPTER    HI. 


GO 


Difficulties  concerning  the  Doctrine  of  Election,  61 

Election  used  in  different  Senses,     -         -  ib. 

Reprobation  not  the  negative  of  Election,  67 
(1.)  Election  not  influenced  on  the  appointment 

of  any  to  Destruction,      -         -         -         -  7.S 

(2.)  Nor  injurious  to  those  not  included  in  it,  74 

(3.)  Nor  contrary  to  the  moral  Character  of  God,  75 

CHAPTER    IV. 

Union  xoitk  Christ, 77 

Visible  (79),  vital  (80),  virtual            -         -  SH 

CHAPTER    V. 

Relation  to  God.     By  Adoption  and  Regeneration,  90 

CHAPTER    VI. 

Difficulties  obviated  respecting  the  Atonement,     -  96 

1.  It  supposes  God  was  injured,       -         -         -  ib. 

2.  Man  justly  obnoxious  to  Punishment.            -  97 

3.  Innocence  of  him  who  makes  Atonement,  99 

4.  Yet  Equity  seems  to  forbid  the  Punishment  of 

the  Innocent, 100 

5.  The  Substitute  must  be  related  to  ihe  Sinner,  ib. 


INDEX  271 

Page. 

6.  No  Creature  has  power  over  his  own  Life,  101 

The  Person  of  Christ  answers  all  Difficulties,  ib. 

The  Necessity  of  the  Atoirenient  proved  by 

Five  Arguments, lOG 

The  Efficacy  of  Christ's  Atonement  not  de- 
pendent on  mere  arbitrary  Appointment,  110 

Answer  to  the  Objection  from  this  Considera- 
tion, That  Deity  could  not  die,          -         -  112 


PART    II. 
EXPERIMENTAL  DIFFICULTIES. 

CHAPTER    I. 

As  to  a  Sinner's  Warrant  to  apply  to  Christ,         -  126 
(I.)  That  it  is  not  the  Duty  of  the  Unconverted 

to  Pray, I2l 

(2.)  That  none  can  repent  till  they  know  that 

Christ  died  for  them,        -         -         -         -  123 
(3.)  That  Faith  is  inseparably  connected  with 

knowledge  of  Personal  Interest,        -         -  128 

Any  poor  Sinner  welcome  to  Apply,  -  129 

Nature  of  Faith, 133 

CHAPTER    II. 

Stumbling-Blocks  relative  to  the  New  Birth,        -      143 

CHAPTER    III. 

Relative  to  Spiritual  Consolation,  -        -         -       147 

CHAPTER    IV. 

Sense  of  Internal  Depravity,        ....      153 


272  INDEX. 

Page 
CHAPTER    V. 

Hindeiances  from  wrong  Views  of  Doctrines,      -  155 

(1.)  Doctrine  of  Imputation,              -         -        -  156 

(2.)  Efficacious  Grace, 159 

(3.)  Doctrine  of  Election,        .        -         -        .  160 

(4.)  Doctrine  of  Redemption,            -         -        -  164 

(5.)  Perseverance,             169 

CHAPTEK   VI. 

Dark  and  afflictive  Providences,           -        .         _  171 

(I.)  Often  mysterious, ib. 

(2.)  Good  men  liable  to  mistake  Providence,  172 

(3.)  Designed  for  our  trial,       ....  174 
(4.)  Occasion  of  perplexity  through   mistaking 

Promises, 176 

(5.)  Failure  of  Promises  supposed  to  be  particu- 
larly applied, 178 


PART    III 

PRACTICAL  DIFFICULTIES. 

CHAPTER    I. 

1 .  Evil  conduct  of  Professors  (censorious)         -       182 

2.  Loose  Professors, 183 

CHAPTER   il. 

The  Enmity  of  the  World ;    or,  the   Cross  and 

Persecution,  187 

CHAPTER    III. 

Errors  of  false  Religionists — False  assertion  that 

we  are  in  no  sense  under  the  Law,  -      191 


INDEt.  27S 

Page. 

As  to  positive  Appointments,  -        -        -      195^ 

Stumbling-Blocks    owing  to    the    consideration 
of  Divine    Requirements  being  superior  to 

Human  Ability, 201 

(1.)  The  Law  not  altered   in  consequence  of  the 

Fall, 208 

(2)  The    Death  of   Christ   procured     no   such 

Alteration, 210 

(3.)  No  universal  Grace  necessarily  superadded,    215 
(4.)  Not  a  sufficient  answer  to  say  we  had  Ability 

in  Adam, 217 

(5.)  Best  answered  by  distinguishing   between 

Natural  and  Moral  Ability,       -         -         -       219 
Natural   and   Moral   Inability    and  Ability 

defined. 220 

I.  Natural  Impotence  not  criminal,  -         -        ib. 

[i.]  Such  weakness  not  condemned  in  Scrip- 
ture,                  ib. 

[ii.]  If  the  fault  lay  here,  the  less  under- 
standing or  Natural  Capacity  was  pos- 
sessed, the  more  criminal,       -         -         -  222 

[iii.]  New  faculties  not  created  in  Regen- 
eration,             ib. 

II.  Moral  Inability  criminal  always,  -  -  225 
A  Query  answered,  ....  227 
True  state  of  the  Question,  -  -  -  228 
Nature  of  free  Agency,  ....  229 
Arminian  Objection  answered,             -        -  230 

1.  Sinful  Actions  voluntary,  -         -         -       231 

2.  Apology  from  Moral  Inability  inadmissible,       234 

Infer  from  hence, 
1.  The  equity  of  Jehovah,        ....      245 

Z 


274 


2.  Necessity  of  renewing  Grace,      -        -         -  240 

3.  Freedom  and  Riches  of  Grace,     •         -         -  241 

4.  Consistency  of  Scriptural  Exhortations,        -  ib. 

5.  Encouragement  to  Seeking  Souls,         -         -  242 

6.  The  Strong  Believer  is  taught  Humility,      -  243 
Life  of  the  Author, 247 


THE 

CHRISTIAN     LIBRARY, 

IN  THIRTEEN  VOLUMES. 


It  is  about  six  years  since  this   series  of  religious 
works  was  coramenced  by  the  Publishers.     It  was  their 
primary  object  to  select  the  most  approved  books  from 
evangelic  authors ;    and,  by  a  uniform  size  and  dress,  to 
furnish  an  attractive  set  of  books  for  those  readers   who 
take  an  interest  in  the  diffusion   of  evangelic  truth.     It 
is  a  pleasing  custom  among  us  to  express  our  feelings  of 
friendship  to   those  we  love,  by  the  gift  of  books.     Per- 
haps we  are  not  always  so  particular  in  choosing  such 
presents  as  ihe  matter  of  a  book  demands.     As  such 
gifts,  especially  on  Christmas  and  New- Year's  holydays 
are  highly   prized  by  those   who  receive  them,  it  is  of 
great  importance,  that  they   should  inculcate   the  senti 
ments  of  the  warmest  piety  and  purest  morality.   Whether 
therefore,  this  set  of  books  be  purchased  to  enrich  a 
church  or  family  library,  or  to  form  a  present  to  a  friend 
for  which  they   have  often  been  chosen, — they  are  re 
commended    for   the   soundness  of   their   doctrine,   the 
richness  of  their  style,  and  the  variety  of  objects  which 
they  present. 

Does  the  sinner  need  to  be  aroused  from  his  criminal 
and  dangerous  lethargy,  let  him  listen  to  the  Call  of 
Baxter,  and  he  will  soon  find  himself  a  close  companion 
with  Mr.  Reach's  Consideration  and  Thoughtful,  who 
are  conspicuous  persons  in  the  Travels  of  True 
Godliness.  Do  Christians  wish  to  anticipate,  in  some 
degree,  the  joys  of  Heaven,  let  them  enter  into  the 
spirit  of  Baxter's  Saints'  Rest  ;  and  if  they  are  pant- 
ing to  follow  the  steps  of  their  Redeemer,  they  will  read 
with  profit  Thomas  A  Kempis'  Imitation  of  Christ. 
Is  it  their  desire  to  become  useful  members  of  the 
church,  and  to  walk  in  sweet  communion  with  their 
brethren,  the  able  Mr.  James  has  furnished  them  with  a 
safe  Guide.  Do  their  spirits  languish  under  the  loss  of 
free  communion  with  their  Saviour,  they  will  soon  find 


CHRISTIAN    LIBRART. 

free  access  to  the  throne  of  grace,  by  receiving  the  Aids 
TO  Devotion,  from  Watts,  Bickersteth  and  Henry,  is 
any  Christian  desirous  of  being  more  active  in  the  world, 
and  a  shining  light  in  the  church,  let  him  Contemplate 
THE  Christian,  which  the  fervid  Mr.  Jay  portrays  in 
his  admirable  Lectures,  and,  in  every  situation  of  life, 
from  the  closet  to  the  grave,  he  will  find  a  model  worthy 
of  imitation.  These  Lectures  never  fail  to  affect  the 
heart  of  every  reader.  Those  who  are  fond  of  narra- 
tives, cannot  read  Cox's  Scripture  Female  Diog- 
RAPHY,  without  much  edification.  It  is  a  work  of  ster- 
ling merit.  Do  any  feel  it  a  duty  to  be  more  actively 
engaged  in  the  work  of  benevolence,  they  will  receive 
a  salutary  impulse,  by  following  Howard,  the  philan- 
thropic Christian.  All  who  wish  to  be  enriched  by 
perusing  pious  and  wise  Maxims,  will  read  with 
pleasure,  the  admired  Cecil,  Those  who  are  pleased 
with  the  flowers  of  Christian  Rhetoric,  will  be  charmed 
by  the  Beauties  of  Collyer.  And  such  as  are 
striving  to  surmount  the  difficulties  which  lie  in  their 
path  to  Heaven,  will  receive  fresh  encouragement,  by 
Hall's  Help  to  Zion's  Travellers. 

This  Library  may,  in  truth,  be  termed  a  vocabulary  of 
Christian  admonition  and  duties.  A  reviewer  remarks  : 
— "The  volumes  of  this  Library  are  sold  low,  with  a 
view  to  its  extensive  and  permanent  circulation."  This 
remark  has  been  verified  in  the  sale  of  more  than  80,000 
copies;  and  it  is  the  intention  of  the  Publishers  to  con- 
tinue the  Series.  Each  book  is  numbered,  and  sold  in 
sets,  or  separately,  at  62cts.  single. 

jCT  Orders  for  the  volumes  of  the  above  Library, 
either  by  the  hundred,  or  in  sets,  are  answered  by  Lin- 
coln, Edraands  &  Co.,  at  their  Bookstore,  No  59  Wash- 
ington Street,  on  the  lowest  terms.  They  will  publish 
in  a  few  weeks,  Professor  Knowles'  Memoir  of  Roger 
Williams,  and  Rev.  Mr.  Lynd's  Memoir  of  Dr.  Staughton. 


